UNITED  STATES  BUREAU-OF  EDUCATION. 

CHAPTER  XIV  FROM  REPORT  OF  THE  COMMISSIONER  OF  EDUCATION 

FOK  18'J5-9«i. 


THE  LETTERS  OF  RABBI  AKIBA, 


OR 


Till:  JEWISH  PRIMER  AS  IT  WAS  USED  IN  THE  PUBLIC 
SCHOOLS  TWO  THOUSAND  YEARS  AGO. 


WASHINGTON: 

GOVERNMENT    PRINTING    OFFICE. 
1897. 


CHAPTER  XIV. 

THE  LETTERS  OF  RABBI AKIBAH,  OE  THE  JEWISH  PRIMER 
AS  IT  WAS  USED  IK  THE  PUBLIC  SCHOOLS  TWO  THOU- 
SAND YEARS  AGO.1 


PREFACE  BY  THE  COMMISSIONER  OF  EDUCATION. 

This  article  is  interesting  and  valuable  in  the  history  of  education  as  showing  the 
pains  taken  in  Hebrew  education  to  find  a  spiritual  sense  to  all  natural  and  artificial 
objects.  Europeans  and  Americans  are  content  to  require  their  children  to  study 
the  alphabet  and  master  it  as  a  mechanical  affair.  The  Hebrew  is  of  all  peoples  the 
one  chosen  by  Divine  Providence  to  ponder  most  carefully  the  spiritual  sense  of 
nature  and  human  life.  It  would  be  expected,  therefore,  that  an  account  of  Hebrew 
education  would  show  some  of  the  devices  by  which  the  directive  power  of  that 
wonderful  people  should  manifest  its  sleepless  care  over  the  culture  of  the  spiritual 
sense. 

The  lesson  of  the  history  of  education  of  all  peoples  is  this  demonstration  of  the 
constant  alertness,  so  to  speak,  of  the  national  spirit  in  looking  to  its  own  preser- 
vation. The  Chinese  lay  immense  stress  upon  the  mere  verbal  memory,  teaching 
the  etiquette  laid  down  in  the  books  of  Confucius  and  Mencius.  The  child  has  all 
of  his  habits  of  thought  trained  in  the  direction  of  the  observance  of  family  eti- 
quette. He  learns  to  respect  and  obey  his  elder  brother,  his  father  and  mother,  and 
the  officers  of  the  State.  He  learns  to  protect  those  who  depend,  in  like  manner 
upon  him.  This  comes  out  in  every  phase  of  Chinese  education.  The  culture  peoples 
that  have  contributed  to  our  civilization,  the  Greeks,  the  Romans,  and  the  Jews, 
furnished  still  stronger  illustrations  of  this  principle.  The  Greeks  contributed 
science  and  aesthetic  art  to  modern  civilization.  The  entire  culture  of  the  Greek 
people,  at  least  of  the  Athenian  people,  has  this  significance.  So,  too,  the  Romans, 
who  contributed  to  the  world  its  sense  of  legal  right,  the  protection  of  life  and  prop- 
erty. All  that  we  learn  about  the  Romans  goes  to  give  us  an  insight  into  the  care 
which  the  spirit  of  the  Roman  people  took  to  preserve  in  its  education  this  insight 
into  the  human  will,  both  the  individual  and  the  social  will. 

The  student  of  the  philosophy  of  history  and  the  philosophy  of  education  will 
read  with  interest  this  excerpt  from  the  history  of  the  Jewish  education,  as  showing 
the  neglect  of  what  is  mechanical  and  prosaic;  what,  in  other  words,  is  the  letter 
for  the  spirit  of  it— the  spiritual  sense  which  the  Hebrew  mind  finds  underlying 
all  objects  in  time  and  space. 


HISTORY  AND  NATURE  OF  THE  PRIMER. 

When  I  was  engaged  in  writing  the  first  part  of  my  treatise  on  Hebrew  education 
I  discovered  an  ancient  Jewish  text-book,  which  was  written  for  the  public  schools 
by  the  great  educator  Rabbi  Akibah,  who  lived  at  the  time  of  the  second  destruc- 
tion. When  I  mentioned  my  discovery  to  the  well-known  scholar  Hon.  Judge  Mayer 

1  Discovered  and  translated  for  the  first  time  by  Prof.  Kaphtali  Herz  Imber,  1896. 

701 


2070807 


702  EDUCATION    REPORT,  1893-96. 

Sulzberger,  of  Philadelphia,  be  encouraged  mo  to  cxamiuo  the  booklet  more  carefully. 
A  careful  investigation  followed,  and  I  found  it  to  bo  an  ancient  Jewish  primer.  The 
booklet  contains  about  sixty  small  printed  pages,  written  in  fine  classic  Hebrew. 
Its  antiquity  is  soon  recognized  by  its  spiritual  tendency.  The  composition  is  made 
on  the  same  principle  as  that  of  the  Alpha  Bethical  picture  book  of  the  ancient 
Jewish  primary  school,  namely :  It  is  built  on  the  letters  of  the  Hebrew  Alpha  15eth. 
While  the  letters  of  the  Alpha  Beth  were  explained  to  the  children,  the  meanings  of 
their  figures,  shapes,  and  positions,  this  Jewish  primer  endeavors  to  explain  the  let- 
ters and  meanings  of  the  terms. 

The  tablets  in  the  primary  school  correspond  more  to  our  modern  picture  books, 
while  tho  Jewish  primer  has  the  character  and  poetical  touch  of  modern  readers. 
The  booklet  is  divided  into  three  parts ;  the  first  is  of  a  lighter  matter  than  tho  second, 
and  the  second  than  the  third.  It  is  probable  that  the  first  part  was  made  for  the 
first  school  standard,  while  the  second  and  third  portions  were  •  -alculated  for  the 
higher  classes.  The  third  part  assumes  the  character  of  theological  commentaries.  In 
general,  it  breathes  a  deep  religious,  poetical,  spiritual  tone,  and  wo  can  now  undcr- 
derstand  tho  psychological  problem  how  tho  Hebrews,  whose  religion  was  void  of 
tho  idealistic  charm  which  characterized  tho  religion  of  tho  Pagans,  yet  proved 
to  bo  better  devotees  to  their  faith  in  spite  of  its  dryuess  and  lack  of  inspiring 
motives.  Tho  answer  to  that  problem  is  the  Jewish  primer,  and  tho  idealistic 
spiritual  education  which  was  implanted  in  the  heart  of  tho  child  by  it,  and  has 
inspired  later  the  grown  Hebrew  to  endure  temptations,  as  well  as  persecution. 
From  a  historical  and  educational  point,  of  view  the  Jewish  primer  is  of  great  value, 
bearing  testimonies  to  the  great  power  of  education. 

THE  TRANSLATION. 
FIKST  PAUT. 

Said  Rabbi  Akibah,  those  are  the  twenty-two  letters,  by  and  through  which  the 
"Torah"  (the  law)  was  given  to  all  the  tribes  of  Israel.  They  are  engraved  by  a 
fairy  pen  upon  the  most  exalted  crown  of  tho  Holy  One;  praise  to  Him.  When  the 
will  of  the  Holy  Ono  was  to  create  tho  universe,  those  letters  arrayed  themselves 
before  tho  Lord,  each  desiring  to  bo  made  tho  medium  of  the  creative  force.  First 
appeared  the  Taw,  the  last  of  the  letters  in  the  Alpha  Beth,  and  begged  that  the 
Lord  wonld  create  the  world  with  it,  pleading  "O  Lord,  create  through  me  the, 
world  as  I  am  the  first  letter  of  theTorah  (tho  law)."  The  Lord  then  replied.  ••  NO." 
Then  the  Taw  asked  why,  and  the  Lord  answered.  '•  Because  I  will  put  thee  as  a  sign 
of  destruction  upon  the  foreheads  of  tho  wicked.''  Taw  means  a  sign  in  Hebrew  as 
it  is  written  in  Ezekiel  (xvi),  and  the  Lord  said  unto  me,  "Pass  through  Jerusalem, 
and  put  a  sign  upon  the  foreheads  of  the  groaning  and  moaning  people  for  tho 
iniquities  they  did."  What  is  the  meaning  of  the  sign?  When  the  Almighty 
resolved  to  destroy  Jerusalem  He  called  to  the  Angel  of  ]>eath,  saying  unto  him, 
"Go  through  Jerusalem  and  divide  the  wicked  and  the  good  ones.  T'pon  the  former 
make  a  Taw  of  blood,  a  sign  of  death,  while  upon  the  latter  sign  a  Taw  of  ink,  tho 
symbol  of  life."  Why  is  the  shape  of  the  Taw  peculiar  from  all  the  letters T 
Because  the  Torah  saves  man  from  all  troubles.  At  that  time  the  Spirit  of  Jn 
appeared  before  tho  Lord,  urging  tho  destruction  of  tho  good  ones  too.  Tho  Lord 
asked  why,  and  the  Spirit  of  Justice  replied,  "Because  they  did  not  warn  the 
wicked."  The  Lord  replied,  "It  is  known  to  me  that  those  wicked  would  not  heed 
their  warnings."  Then  the  Spirit  of  Justice  said  that  it  was  their  duty  to  warn 
regardless  of  the  consequences.  The  Lord  then  declared  that  they  should  share  the 
same  fate  as  the  wicked. 

At  that  time  six  destructive  angels  were  sent  npon  Jerusalem  to  destroy  her  people, 
as  it  is  written  (K/ekiel  i\\  <•  lichold.  six   men  were  coming  from  the  upper 
facing  tho  north  side,  each  armed,  and  the  man  dressed  in  linen  stood  among  them, 


AN   ANCIENT   JEWISH    PRIMER.  703 

and  tlio  pen  of  a  writer  on  his  loins,  and  he  went  near  the  copper  altar."  Why  the 
north  side?  Because  all  ill  winds  are  blowing  only  from  the  north  side,  as  it  is 
written  (Jeremiah  i)  "And  he  said  unto  me,  from  the  north  the  ill  fate  will  come 
upon  the  dwellers  of  the  land."  As  soon  as  the  Taw  heard  it  from  the  mouth  of  the 
Most  High  the  latter  left  tho  place  sorrowful. 

Then  appeared  before  the  Lord  the  letter  Shin,  the  next  to  the  last  of  the  letters, 
praying  the  Lord  to  create  with  it  the  world,  under  the  plea  that  the  letter  Shin  is 
the  first  letter  in  the  Holy  Name  of  Shadi  (the  Almighty).  Then  the  Lord  refused 
to  accept  on  the  ground  that  Shin  is  the  first  letter  of  falsehood,  "Sheker."  "And 
how,"  said  the  Lord,  "can  I  create  the  world  with  a  letter  which  has  no  foot?  and 
falsehood  has  no  footing."  The  Shin,  went  out  sorrowful,  and  the  letter  Eeish 
appeared  before  the  Lord  with  the  same  wish,  saying,  "I  am  the  first  letter  of  Thy 
name,  the  Merciful  and  the  Healer."  But  tho  Lord  said  "No,  as  Eeish  is  tho  first 
letter  of  Rashn,  which  means  wicked."  .So  the  Reish  left  sorrowful,  and  tho  K 
appeared  before  the  Lord,  asking  that  the  world  may  be  created  with  it,  as  the 
people  will  praise  the  Lord  with  that  letter  ia  saying  thrice  Holy,  Holy,  Holy,  is 
the  Lord  Zebaath  (Kadosh  means  holy).  The  Lord  refused  on  the  ground  that 
curse  is  prepared  to  come  over  tho  generations  of  the  flood,  and  in  Hebrew  curse  is 
"Kellala. "  The  K  went  out  sorrowful,  and  the  Zadic  or  Z  appeared  before  the  Lord 
with  the  same  wish  as  tho  former  letters,  saying,  "  Create  with  me  the  world,  as  Thou 
art  called  Zadie"  (Righteous  One).  The  Lord  refused  and  said  "No,  as  many 
troubles  are  to  come  with  thee  upon  Israel"  (Zara  is  trouble  in  Hebrew).  The  Z 
went  out  sorrowful,  and  the  P  came  before  the  Lord,  saying,  "Create  with  me  the 
world,  as  tho  laws  will  bo  called  Pikiddim,  and  I  am  the  first  letter  in  Thy  name 
as  Redeemer"  (Pode  is  redeemer  in  Hebrew).  Tho  Lord  replied  "No,  as  they  will 
serve  the  idols  with  theo"  (Peor  is  the  famous  name  of  a  famous  idol).  The  P  went 
out  sorrowful,  and  the  E  or  Ain  came  before  tho  Lord,  saying,  "Create  with  me  the 
world,  as  it  is  written  (Zachazje)  tho  eyes  of  the  Lord  are  upon  the  whole  universe" 
(Ain  is  eye  in  Hebrew).  The  Lord  replied  "No,  as  with  thee  tho  people  watch  tho 
night,  to  commit  crime  and  sin,  as  it  is  written  (Job  xxiv)  <th6  eye  of  the  adulterer 
watches  tho  night,  and  I  will  punish  the  wicked  by  thee,'  as  it  is  written  (Job  xi) 
'  the  eyes  of  the  wicked  will  go  out.'"  Tho  E  went  out  sorrowful,  and  the  S  or  Samech 
came  before  the  Lord,  saying,  "Create  with  mo  the  world,  as  through  me  Thou  art 
called  the  leaner  of  the  fallen  ones"  (Samech  is  leaning).  The  Lord  said  "No,  as 
with  theo  the  pagans  will  destroy  my  city,  as  it  is  written  (Psalms)  'they  made 
Jerusalem  the  ruins  of  piles.'"  The  S  went  out,  and  the  N  or  Nun  came  before  the 
Lord,  saying,  "Create  with  me  the  world,  as  with  me  Thou  willst  resurrect  the  dead, 
and  I  am  called  the  candle  of  the  Lord,  which  is  the  soul  iu  man"  (Proverbs  xx). 
("Ner"  is  candle.)  Tho  Lord  answered  "No,  as  I  will  blow  out  the  light  of  the 
wicked  in  the  latter  days  to  come."  The  N  went  out  sorrowful,  and  the  M  or  Miin 
came  before  the  Lord  saying,  "Create  with  me  the  world,  as  with  me  the  genera- 
tions to  come  will  crown  Thee  proclaiming  Thy  Heavenly,  Eternal  Kingdom,  and 
with  mo  Thou  art  called  King  (Melech)."  The  Lord  said  "No,  as  with  thee  will 
come  a  day  of  compassion."  The  M  went  out  sorrowful,  and  the  L  or  Lamed  came 
before  the  Lord,  saying,  "  Create  with  mo  the  world,  as  with  me  Thou  wilt  once  give 
to  Israel  the  two  tablestonea,  and  Israel  wiinearn  Thy  laws."  (Lamed  means 
study.)  Tho  Lord  said  "No,  as  the  tablestones  will  be  broken."  The  L  went  out 
sorrowful,  and  the  Caf  camo  before  the  Lord.  At  that  hour,  when  the  Caf  went 
down  from  tho  Crown  divine  (Keter  is  crown),  a  storm  arose  in  the  celestial  realm. 
When  the  Caf  appeared  before  the  glorious  throne,  the  throne  began  to  be  shaken, 
and  the  wheels  of  the  glorious  chariot  began  to  tremble.  The  Lord  inquired  for 
their  uneasiness,  and  they  said,  "For  the  Caf  went  down  from  the  exalted  glorious 
crown  of  our  heads  and  stays  before  Thee,  and  all  our  glory  is  only  called  by  the 
Caf,  as  it  is  written  (Jeremiah  xvii).  'Exalted  glorious  throne,  the  glory  of  God  is 
forever."'  ^o  the  Lord  called  to  the  Caf,  saying,  "What  is  thy  wish?"  The  Caf 


704  EDUCATION   REPORT,  1895-96. 

said,  "  O  Lord  of  the  universe,  create  with  me  the  world,  as  with  me  is  named  Thy 
Throne,  Thy  Glory,  and  Thy  Crown."  He  answered  "No,  as  by  thee  I  will  once 
clutch  with  my  hands  for  grief,  as  it  is  written  (Ezekiel  xxi)  '  I  will  too  clutch  my 
hands  (Caf  is  hand);  with  thee  will  also  go  out  the  tears  of  my  people  and  I  shall 
create  with  thee  the  world.'"  The  C  went  out  sorrowful,  and  the  Jod  came  before 
the  Lord,  saying,  "O  Lord,  create  with  me  the  world,  as  with  me  Thou  art  named 
Jathe  Creatorof  the  Worlds"  (Isaiah  xxvi).  The  Lord  said,  "Xo,  as  with  thee  I  Avill 
create  the  wicked  thought  in  man  to  lure  him  away  from  the  good  path.''  The  Jod 
went  out  sorrowful,  and  the  T  or  Teth  came  before  the  Lord,  saying,  "O  Lord,  create 
with  me  the  world,  as  with  me  Thou  willst  send  the  Holy  Ghost  to  those  who  fear 
Thee,  and  in  me  is  hidden  the  good  one"  (Tob  is  good).  The  Lord  said  "Xo,  as  with 
thee  I  will  once  call  my  people  '  unclean,'  '  Tame,'  and  every  leper  will  be  so  called." 
The  T  went  out  sorrowful,  and  the  Ch  or  Cheth  came  before  the  Lord,  saying,  "O 
Lord,  create  with  me  the  world,  as  with  me  they  feel  Thy  mercy  feeling  the  whole  uni- 
verse, and  with  me  Thou  art  called  merciful."  The  Lord  said  "  Xo,  as  with  thee  I  once 
will  engrave  with  an  iron  pen  the  sin  of  Judah."  The  Ch  went  out  sorrowful,  and  the 
S  or  Sain  came  before  the  Lord,  saying,  "OLord,  create  with  mo  the  world,  as  Thy 
reverence  from  generation  to  generation  exists  with  me."  The  Lord  said  "Xo,  as  adul- 
tery will  come  upon  the  world  through  thee,  and  as  a  consequence  Israel  will  lose 
twenty-four  thousand  people,  and  how  can  I  create  the  world  with  thee?''  The  8 
went  out  sorrowful,  and  the  W  or  Waw  came  before  the  Lord,  savin-;,  "OLord, 
create  with  me  the  world,  as  with  me  they  praise  Thee,  Thou  Holy  One  in  Israel."  The 
Lord  said,  "No,  as  I  once  will  inflict  upon  Israel  for  their  passions."  The  W  went 
out  sorrowful,  and  the  H  or  He  came  before  the  Lord,  saying,  "  O  Lord,  create 
with  me  the  world,  as  with  me  they  acknowledge  Thy  majesty  and  glory. "  The 
Lord  answered,  "No,  as  with  thee  I  will  once  in  the  later  days  of  judgment  make  the 
day  that  of  penance,  burning  all  the  wicked  and  evil  doers."  The  II  went  out  sor- 
rowful, and  the  D  or  Dalith  came  before  the  Lord,  saying,  "O  Lord,  create  with 
me  the  world,  as  with  me  the  generations  will  exalt  Thee,  as  it  is  written  (Psalms 
cxlviii)  'Generation  to  generation  will  praise  Thy  work.' "  The  Lord  answered.  "  Xo, 
as  with  thee  Israel  will  experience  judgment  among  themselves,  as  it  is  written  in 
the  Scripture."  The  D  went  out  sorrowful,  and  the  G  or  Gimel  came  before  the 
Lord,  saying,  "O  Lord,  create  with  me  the  world,  as  with  me  the  people  praise 
Thy  greatness."  The  Lord  answered  "No,  as  with  thee  I  will  pay  t<>  the  enemies, 
as  it  is  written  (Isaiah  lix)  'as  to  the  reward  He  will  pay.'"  The  G  went  out  sor- 
rowful, and  the  B  or  Beth  came  before  the  Lord,  saying,  "O  Lord,  create  with  me 
the  world,  as  with  me  all  the  creation  praises  Thy  glorious  name,  as  it  is  written 
(Psalms  Ixxxix),  '  Blessed  be  the  Lord  forever;  Amen.  Praise  the  Lord  all  His  hosts. 
All  the  coming  generations  will  say,  Blessed  be  the  Lord  God  of  Israel  and  Blessed  be 
the  glorious  name  forever'"  (Psalms  Ixxvi).  The  B  is  the  first  letter  in  Hebrew  for 
blessed.  As  soon  as  the  Lord  heard  the  plea  of  the  B  ho  accepted,  and  created  the 
world  with  the  letter  B  as  it  is  written  in  Genesis.  "  Breishith  Bara  Elohim,"  which 
means  with  B  created  the  Lord  heaven  and  earth.  As  the  A  or  the  Aleph  heard  and 
saw  how  the  Lord  had  accepted  the  letter  B  it  went  aside  meditating  in  silence. 
Then  the  Lord  said  unto  the  A,  "  Why  artthou  silent  ?"  and  the  A  replied,  "  Because 
I  do  not  count  for  mnch,  as  I  represent  only  number  one,  while  the  other  letters 
represent  much,  as  B,  number  two,  C,  three,  D,  four,  and  so  on."  Then  the  Lord  said, 
"  Be  not  afraid,  as  thou  art  the  king  over  all  the  letters ;  thou  art  one,  and  I  am  one, 
and  the  law  is  one,  and  with  thee  I  will  give  it  to  Israel,  my  people,  who  are  called 
one  (nation),  as  the  first  letter  of  the  Ten  Commandments  is  the  A  or  Aleph  in  the 
word  '  Anochi'  '  I  am  thy  Lord.'"  > 

1  The  pleadings  of  the  letters  in  every  sentence  they  mention  is  that  each  letter  begins  the  respective 
Biblical  passage.  The  way  of  its  composition  shows  the  childish  spirit,  yet  in  that  most  fantastic 
tale  is  hidden  one  thought  of  the  most  prevalent  philosophy  of. that  age— the  Logos  idea. 


AN   ANCIENT    JEWISH    PRIMER.  705 

SECOND  PART. 

Why  is  the  head  of  the  A  or  Aleph  upright  standing  on  two  legs  as  inenf  Because 
it  is  second  in  Truth  (A  is  the  first  letter  of  Eineth,  truth)  and  falsehood  has  no  legs 
to  stand  upon,  since  all  the  letters  of  falsehood  have  no  foothold.  Why  is  his  hand 
stretched  out  from  his  side?  Because  he  shows  to  the  Almighty,  who  is  Truth  Him- 
self, as  it  is  written  (Psalm  cxvi)  "and  the  Truth  of  the  Lord  forever." 

Why  is  the  B  or  Beth  with  its  open  face  toward  the  G?  Because  the  B  resembles 
a  house  (Beth  is  house  in  Hebrew)  open  to  all,  and  the  G  resembles  a  man  who 
sees  ,1  poor  one  at  the  door,  and  goes  into  the  house  to  bring  out  so'me  food. 

Why  is  the  foot  of  the  G  or  Gimel  toward  the  Df  Because  all  mercy  must  be 
extended  to  the  poor.  (Dal  is  poor  in  Hebrew.) 

Why  is  the  D  or  Dalith  resembling  a  stick  and  facing  the  H?  Because  the  poor 
man  is  striving  only  for  the  bliss  of  the  material  world. 

Why  is  the  H  or  Hei  resembling  an  open  hut?  Because  he  who  wants  to  get 
out  of  it  can  do  so.  Why  has  it  two  doors,  one  small  and  one  large!  Because  he  who 
wants  to  get  out  goes  out  through  the  larger,  and  he  who  wants  to  get  in  must  come 
in  through  the  smaller.  (Allegory  for  birth  and  death.) 

Why  is  the  W  or  Waw  upright  like  a  stick  facing  the  S?  Because  God  has  hinted 
through  the  symbols  of  the  letters  that  He  will  once  punish  the  wicked  by  messen- 
gers with  fire  sticks  of  the  purgatory,  from  where  their  woe  cry  will  be  hoard,  as  it 
is  written  (Isaiah  iii)  "Woe  to  the  wicked." 

Why  has  the  S  or  Sain  two  points  on  its  head,  one  toward  the  Waw  and  the  other 
the  Cheth?  Because  if  one  goes  to  sin,  he  looks  twice,  once  to  be  hidden  from  men, 
the  other  look  is  directed  toward  the  crime. 

Why  has  the  Ch  or  Chet  no  crown?  Because  the  wicked  have  only  shame,  and 
they  are  void  of  good  name.  (Chet  means  sin.) 

Why  is  the  hand  of  the  T  or  Teth  hidden  inside  and  its  head  upright  with  a  crown 
on  ?  Because  he  who  does  good  and  helps  the  poor  that  nobody  sees  will  calm 
the  wrath  even  that  of  the  Angel  of  Death,  as  it  is  written  (Proverbs  xxi)  "A  hidden 
gift  calms  the  wrath." 

Why  is  the  Jod  smaller  than  all  the  letters?  Because  he  who  humbles  himself 
here  will  inherit  the  life  hereafter,  which  was  created  with  that  letter.  Why  is  the 
point  of  it  toward  its  face?  Because  each  one  gets  rewarded  according  to  his  merit, 
and  his  good  deeds  are  before  him. 

Why  resembles  the  Caf  a  throne  and  facing  the  L  ?  Because  a  throne  is  fit  only 
for  the  kings  to  sit  on.  (Kese  is  throne,  and  Melech  is  king.) 

Why  is  the  L  or  Lamed  taller  than  all  the  letters  ?  Because  it  stands  in  the  center 
of  the  twenty-two  letters,  and  resembles  a  king,  a  throne  behind  and  kingdom 
before  him. 

Why  is  there  an  open  M  and  a  close  M?  (The  former  is  used  in  the  middle  of 
the  word  as  well  as  at  the  beginning,  while  the  latter  only  at  the  end.)  Because 
there  is  an  open  king  and  there  is  a  close  king.  Why  is  the  head  of  the  open  M 
toward  the  ground  with  the  hand  stretched  on  high?  Because  it  points  out  to  Him, 
to  whom  all  kingdom  belongs,  as  it  is  written  (Psalm  xxii)  "To  Thee,  O  Lord,  is  the 
Kingdom,"  and  at  the  same  time  looks  to  the  ground  to  show,  as  King  David  said, 
"From  Thee  is  all."  The  closed  M  points  out  that  all  is  closed  to  us. 

Why  is  the  N  or  Nun  facing  the  S  or  Samech?  Because  it  looks  as  one  who  falls 
and  prays  to  bo  leaned. 

Why  is  the  S  or  Samech  closed  around?  Because  it  is  a  symbol  to  Israel,  who  ia 
closed  round  on  all  the  corners  with  divine  glory,  and  that  He  will  not  exchange  him 
for  another  nation,  and  his  seed  will  not  be  mixed  with  the  seed  of  others,  as  it  is 
written  "The  Lord  belongs  to  His  people."  Also  it  is  written  (Zechariah)  "I,  the 
Lord,  wil!  surround  thee  with  a  fire  wall." 

The  E  or  Ain  is  the  initial  of  Esau  the  wicked,  from  whom  Persians  and  Tarsians 
ED  96 23 


706  EDUCATION    EEPORT,  1895-96. 

forth.     Why  is  tbo  E  in  a  sitting  position?     Because  they  will  fall  before  the 
!'  Israel,  as  it  is  written  (Obadja  i)  "The  house  of  Jacob  will  l>e  fire  and  Edom 
will  bo  his  inheritance." 

Why  is  there  a  sitting  ami  a  standing  1'  ?     (The  standing  1'  is  only  used  a;  the  end 

vord.)    Because  the  month  which  opens  thosanie  seals.     (P  means  mouth.)    The 

idol  worshipers  have  no  open  month  in  the  laws  and  in  the  oral  law  or  in  prayers; 

oiily  Israel  alone,  as  it  is  Avritten  (Psalms  cxlvii)  "  He  told  His  words  to  Jacob.     Ho 

did  not  so  to  any  nation." 

Why  has  the  Z  or  Zadic  two  heads?     Because  there  arc  two  kinds  of  righ 
people;  the  one  plain  and  the  other  with  humility. 

Why  is  the  K  or  Kaf  tall  and  homed?    Because  all  the  horns  of  the  wicked  will  be 
cut  off,  for  they  -walk  proudly  in  this  life.     As  it  is  written  (Psalm  Ixxviii)  "And  all 
the  horns  of  the  wicked  I  Avill  cut  off."     He  will  again  exalt  those  of  I- 
is  written  (Psalm  Ixxv)  "Exalted  will  bo  the  horns  of  the  pious  • 

Why  is  the  face  of  the  R  or  Eeish  turned  away  from  the  K  ?     Becaii-e  k  N  t ': 
tial  of  the  wicked,  and  K  the  initial  of  the  holy,  and  the  wicked  is  always  turning 
away  from  the  holy. 

Why  has  the  Sch  or  Shin  three  branches  above  and  no  foot  or  root  below  ?     P.eranso 
the  Shin  is  the  initial  of  falsehood,  and  falsehood  has  no  foothold  and  the,  Aim' 
will  stop  the  mouth  of  falsehood.     It  resembles  a  tree  whose  brand:'  ::tifnl 

and  the  roots  little;  the  wind  can  easily  turn  it  over. 

Why  is  the  foot  of  the  Taw  a  little  broken  up  .'  Because  Taw  is  the  inilia!  of  the 
Torah,  the  law,  and  ho  tvho  wants  to  study  the  lawmrrst  humble  and  lower  hi- 

AXOTIir.U    KXI'LAXATION"    FOR    THE    ALI'IiA    HKTII. 

Alcph  Beth  means,  learn  wisdom.     (Aleph    means  learn:   lieth  is  like  Bina 
dom,  and  on  that  line  the  whole  Alpha  Beth  is  explained  according  to  the-  meanings 
of  their  terms.) 

(Umincl  Dalith  means,  bo  merciful  to  the  poor.  Why  is  the  leg  of  the  Oimel 
stretched  forward?  Because  the  good  ones  are  apt  after  the  poor  to  help  them. 
Why  is  the  back  of  the  Dalith  turned  toward  the  dime!  .'  I'-.-eanse  the-  poor  looks 
behind  him  expecting  somebody  to  help  him. 

Why  is  the  II  after  D?     Because  he  who  helps  the  poor  will  become  great. 

Why  is  the  W  ait  -r  II  .'  Because  of  him  who  does  not  help  the  poor,  they 
to  that  man  who  can  but  will  not  do  good  with  his  wealth."  and  it  is  written 
xi)  "Ho  who  keeps  away  his  Avealth  from  charity,  will  lose  it." 

Why  come  after  W>S  and  SCh?  They  show  that  if  one  have  coni|iiered  his  tem- 
per and  done  good,  then  he  will  find  mercy  at  the  throne  of  the  Almighty. 

Why  are  the  letters  of  truth  scattered  and  the  letters  of  falsehood  together, 
is  the  initial  of  Emeth,  truth;  M  is  the  second  letter,  and  Taw  is  the  last    ; 
while  Sheker,  falsehood,  formed  from  the  letters  Sh.  k.  r,  are  following  each  <•• 
Because  truth  is  very  rare  to  find,  while  falsehood  is  behind  the  ear.     As  they  taught 
in  the  Coii  •'•>!•;  Ismael,  ho  who  wan;  ,ie  impure. 

bur  ho  -who  tries  to  be  pure,  they  help  him. 

Why  are  the  Jive  special  letters  of  double  •  There  are  n  ia 

the  Hebrew  Alpha  Beth  which  have  double  ones,  and  they  are  used  at  the  end  of  the. 
words;  they  are  M.  X.  7,  P.  Ch.) 

The  simple  Caf  and  the  closed  Caf  nhow  the  simple  hand  of  Moses  and  tin-  c 
hand  of  < lod. 

The  open  M  and  the  closed  M  show  that  there  is  an  opes  sentence-  (or  word;  and 
a  hidden  word,  and  from  it  must  bo  learned  (lie  good  manner:  that  the  teacher  shall 
speak  and  the-pupil  silent  and  listening. 

The  bowed  Z  and  the  simple  Z;  the  former  represents  the  bowed  pious  on--,  the 
latter  the  simple  one.  Each  sage  must  study  and  seek  the  truth  of  the  law  with 


AN    ANCIENT    JEWISH   PRIMER.  707 

the  utmost  sincerity,  as  it  is  written  (Psalm  cxv)  '•'  Hail  to  those  •who  keep  His  law ; 
with  all  their  henrts  they  seek  Him.' 

THIRD  PAP.T. 

'•At"  "Bash."  Aleph  is  Adam,  who  was  the  first  creature  of  the  world,  as  the 
creation  was  created  by  the  word  (logos),  but  ho  was  created  by  the  hand  of  the 
Almighty.  How  do  I  know  that  the  world  was  created  by  the  word?  Then  it  is 
written  i  Psalm  xxxiii).  "He  said,  and  it  was; "  in  another  line  he  says,  "By  the  word 
of  God  the  Heavens  were  made.'' 

How  do  I  know  that  Adam  was  made  by  His  hand  *  As  it  is  written  (Genesis)  "  And 
the  Lord  created  the  man."  What  is  the  meaning-  of  the  passsage  (Psalm  cxxxix) 
••And  Thon  pnitest  Thy  hand  upon  me?"  The  Lord  made  first  Adam  so  tall  that 
his  height  was  from  the  ground  to  the  sky.  "When  the  angels  saw  him  they  began 
to  tremble  and  appeared  before  the  Lord  saying,  "Are  there  two  Lords;  one  in 
Heaven  and  the  other  on  earth?"  "What  did  God?  He  simply  pnt  his  hand  on  him 
and  shortened  his  height  2,000  cubits. 

I';i.-h,  13,  is  the  initial  of  animals.  Shin  is  the  initial  of  reptiles,  which  were 
created  with  Adam.  Why  have  they  been  created  with  him?  Because  the  Lord 
.  -'If  he  gets  proud,  then  we  say  to  him,  Behold,  animals  and  reptiles  were 
created  as  yon,  too." 

Gar  Pack  (a  combination  of  the  letter  G  with  R,  and  the  letter  D  with  K,  and  so 
goes  on  through  the  whole  order  of  the  Alpha,  Beth).  Gar,  Gimel ;  ihis  represents 
the  Garden,  of  Eden,  placing  there  twelve  canopies  of  precious  stones  and  of  pearls 
for  Adam,  as  it  is  written  (Ezechiel  XXT)  "In  Eden  the  Garden  of  the  Lord  thou 
wast:  all  the  precious  stones  were  thy  shelter."  R  means  that  he,  Adam,  •went  the 
first  into  Eden  l>eforo  all  the  pious  ones. 

D,  K.  D  mejins  the  doors  of  Eden,  which  angels  opened  to  him,  Trbom  the  Lord 
appointed  as  his  servants.  K  means  holy:  these  angels  called  him  Adam,  "holy." 

IF.  Z.  II  as  tho  Almighty  lulled  Adam  into  sleep.  Z  means  the  rib  Trhieh  Ho  took 
from  him  to  form  from  it  his  counterpart,  his  wife. 

W,  F.  W  means  that  He  brought  Evo  to  Adam,  accompanied  by  tens  of  thousands 
of  angels,  who  were  singing  and  cheering.  F  means  that  the  w hole  celestial  family 
went  down  into  Eden ;  some  of  them  were  playing  on  harps  and  the  others  play 
instruments,  playing  like  virgins:  while  snn,  moon,  and  stars  were  dancing  before 
them  as  girls. 

S.  E.  S  means  that  the  Lord  invited  them  both  to  a  banquet  in  Eden.  E  means 
that  tho  Lord  prepared  for  them  tables  of  pearl ;  each  pearl  was  2  cubits  long  and  60 
cubits  broad,  and  ail  sorts  of  food  were  thereon,  as  it  is  written  (Psalm  xxiii)  "Thon 
preparest  a  table  for  me." 

Ch.  S.  Ch  means  that  the  angels  did  servant  dnty,  roasting  his  meat  and  cooling 
his  wine,  and  the  serpent  saw  their  honor  and  envied  them.  S  means  that  the  Lord 
told  him  not  to  eat  from  the  tree  of  knowledge. 

>Tho  second  part  v.-as.  judging  from  its  character,  probably  taught  in  tho  nest  school  standard 

:tfd  for  pupils  from  8  to  10  years  old.     Tho  secoud  part  doea  not  contain  the  childish  fantasy 

heated  by  tho  steam  of  oriental  imagination.    It  simply  explains  tho  letters  of  tho  Alpha  Beth  in 

tlio  lino  of  their  words  and  terms,  while  at  the  saino  tinio  it  tries  to  implant  in  tho  heart  of  the  child 

•:;.*,  moral,  .".ml  national  patriotic  sentiments.     The  thhtl  part  is  in  quantity  as  well  as  quality 

f.'.r  :;npiTH>r  to  tho  other  tiro,  for  it  has  a  lioniili  tic  character,  and  Tries  to  make  the  child  acquainted 

.  i'the  most  truly  national  and  religious  traditions  and  legends.    A  new  node  of  explaining 

.the  letters  is,  that  it  takes  the  first  letter  of  the  Alpha  1Mb,  combines  with  the  last  Taw  and  forms 

a  iii-\v  v.-ord  "At."  v.-hich  is  explained  by  some  folklore. 

Then  it  takes  the  next  letter  B  combining  wivh  tho  next  last  letter  Sh  or  Shin  and  a  word  "Bash" 
is  formed  and  explained.  That  way  was  for  training  the  chilli's  brain  to  the  scholastic  way  of  argu- 
ment among  the  sages  of  the  Rabbis  of  the  Talmud.  Tho  gradual  rising  of  the  thought  in  the  primer 
indicates  the  great  educational  principle  which  the  author  had  before  his  eyes.  The  third  part  of  the 
primer  was  for  pupils  of  the  age  of  10  and  upward;  it  was  calculated  to  prepare  them  for  the  study 
of  the  Talmud  and  oral  law. 


708  EDUCATION   REPORT,  1895-96. 

F,  N.     F  means  that  Eve  mistook  the  words  of  the  serpent,  and  ate  from  the  for- 
bidden fruit.     N  means  that  their  eyes  were  opened  to  see  that  they  were  naked, 
and  they  covered  their  nakedness  with  fig  leaves. 

Jod,  M.     Yod  means  that  the  Almighty  was  aware  of  it,  and  he  went  down  to  call 
Adam  Jbr  it.     M  means  that  the  Lord  questioned  him,  "  Who  told  you  that  you 
naked!" 

C,  L.     C'  means  that  the  Lord  invited  them  all  for  judgment.     First,  Ife  called 
aside  Adam,  asking  him  why  he  ate  from  the  fruit.    Adam  defended  himself,  saying 
that  Eve  gave  him  to  eat.     The  woman  was  questioned,  and  she  pleaded  that  she  <  i  id 
it  under  the  temptation  of  the  serpent.     The  serpent  was  called  and  cursed.     When 
the  Lord  said  to  the  serpent  "  On  thy  belly  thou  shalt  go,"  the  serpent  begged,  "O 
Lord,  make  me  as  the  fish  in  water,  which  have  no  feet,"  and  tho  Lord  said,  "  Dust 
shall  be  thy  food."    Then  the  serpent  said,  "  If  tho  fish  eat  dust,  I  will  eat  it 

At  that  moment  the  Lord  tore  his  tongue  in  two  parts,  saying.  "  Wicked  oue,  thou 
hast  sinned  in  gossip,  since  I  make  known  to  the  world  that  it  is  on  account  of  thy 
unruly  tongue." 

A,  Ch,  S,  means  that  God  said  unto  the  angels,  I,  myself,  will  be  more  merciful 
to  Israel  than  to  the  idol  worshipers,  for  the  former  crown  mo  twice  a  day  and  pro- 
claim my  kingdom  morning  and  evening  by  their  declarations,  "Hear,  O  Israel,  the 
Lord  our  God  is  one.''    If  Israel  would  not  exist,  neither  glory  nor  exaltation  would 
exist. 

B,  T,  E  (Data).     My  spirit  is  only  calmed  by  Israel,  for  the  heathen  make  mis- 
takes to  take  sun,  moon,  and  stars  as  deities.     And  when  they  bow  before  them  and 
before  the  hosts  of  Heaven,  then  the  Holy  One  is  wrath,  as  it  is  written  (Psalm  vii), 
"God  is  wrath  every  day."    The  Almighty  says  unto  the  angels,  "Behold,  I  irave 
unto  those  pagans  spirit,  mind,  glory,  and  ruling  power,  and  they  bow  to  sun,  moon, 
and  stars,  which  I  have  created  from  the. aureole  of  my  face."    At  that  saying  they 
tremble,  those  wheels  in  the  orbits  of  the  sun,  moon,  and  stars,  arid  two  destructive 
angels  go  out  to  destroy  the  world  on  account  of  their  wicked  doings,  but  they  give 
up  their  intention  for  the  sake  of  the  sages  who  study  the  law,  and  the  public-school 
children  who  read  the  scripture,  and  for  the  sake  of  the  whole  of  Israel  who  pro- 
claim morning  and  evening  the  Heavenly  Kingdom. 

G,  I,  F.  (Gif),  do  not  read  Gif  only  Guf,  body,  that  is  the  body  of  the  Torah,  that 
the  teachers  of  the  colleges  are  trying  to  explain  to  Israel  as  it  is  written,  "  They 
will  teach  thy  laws  to  Jacob." 

D,  Ch,  Z.  (Dachaz),  do  not  read  Dachaz  only  "  Dach  Kulu  Chefez,"  meaning  the 
humble  one  is  the  whole  longing.     The  pious  ones  are  the  "  land  of  desire  "  of  (.;<>d. 
Why  are  the  pious  ones  called  "  desire  f"    Because  they  fulfill  tho  desire  of  the 
Almighty. 

Ch.  L.  K.  (Cheleck),  meaning  part  that  is  Jacob,  who  is  the  property  of  the  Lord, 
as  the  glorious  name  was  sanctified  through  him  and  his  children,  and  tho  Lord  has 
engraved  his  image  on  his  glorious  throne.  When  the  children  of  Jacob  say  thrice 
a  day  praise  to  God,  then  the  Lord  kisses  his  head,  which  is  engraved  upon  His 
glorious  throne. 

How  do  I  know  that  Jacob  is  the  property  of  God?  Then  it  is  written  tho  property 
of  God  is  his  people,  Jacob  tho.  property  of  his  inheritance. 

N.  M.  R.  (Nmar),  meaning  "  he  said;"  those  are  the  seraphim  and  fairy  angels  who 
can  not  say  praise  to  tho  glory  of  the  Lord,  until  Israel  has  first  sanctified  his  holy 
name,  as  it  is  written  (Job  xxxviii)  "The  morning  stars  sing  together  and  the  sons 
of  God  shout  for  joy."  The  morning  stars  are  the  children  of  Israel,  as  Moses  said, 
and  ye  arc  a-<  the  stars  of  the  sk  v.  As  the  stars  are  shining,  so  tho  children  of  I.-r.u  1 
are  shining  through  the  light  of  the  law,  as  it  is  written  (Proverbs  vi),  "The  good 
'••  and  the  law  is  light." 

8,  N.  (SoiD  Sli,  T,  (Shot)  are  the  initials  of  the  words,  "He  bears  the  Pabbath." 
When  <;<><1  promised  Israel  the  pleasures  of  life  hereafter  in  •  :->r  keeping  the 

laws,  Israel  demanded  a  sample  of  that  pleasure,  and  the  Lord  gave  him  the  Sabbath. 


AN    ANCIENT    JEWISH    PRIMER.  709 

When  Nagrasniel,  the  manager  of  the  Purgatory,  asked  the  Lord,  "Why  didst  thou 
not  give  rue  that  nation  of  Israel  as  food  for  my  flames  as  others?"  the  Lord  replied, 
"All  the  pagans  are  written  in  thy  books,  with  the  exception  of  Israel,  as  they  study 
the  law,  and  I  am  with  them."  He  then  asked,  "Where  will  they  live  in  life  here- 
after?" And  the  Lord  answered,  "In  the  garden  of  Eden,  full  of  myrrh  and  spices, 
whose  fragrant  air  penetrates  from  one  corner  of  the  world  to  the  other.."  Then  he 
wanted  to  know  how  they  would  enjoy  their  glorious  time,  and  the  Almighty  will 
say,  "With  me  does  not  dwell  the  wicked.  Israel  will  once,  in  the  later  days,  be 
void  of  tho  tempting  wicked  thought,  and  neither  Satan  nor  the  Angel  of  Death  will 
approach  their  dwellings." 

Then  Nagrasniel  will  ask,  "O  Lord,  Thou  givest  everyone  his  daily  bread,  give 
me  also,"  and  the  Lord  will  say,  "I  have  given  you  all  the  wicked  of  the  land,  liars, 
and  the  gossipers  and  worshipers  and  the  evil  doers." 

IN   PRAISE   OF   MUSIC. 

Said  Rabbi  Akibah,  Aleph  is  the  initial  of,  Truth,  learn  thy  mouth.  Tell  truth  in 
order  to  have  a  share  in  life  hereafter.  God  is  truth;  His  throne  is  truth,  and  He 
receives  the  truth.  His  words  are  truth,  His  ways  are  truth,  and  His  laws  arc  truth. 
As  it  is  written  in  the  Scriptures,  Jehovah  Elohim  is  truth.  (Jeremiah  x.) 

Aleph  is  the  initial  of  tho  words,  I  will  open  mouth  and  tongue.  Said  the  Holy, 
praise  Him!  I  will  open  the  mouths  of  the  children  of  flesh  and  blood  that  they 
shall  praise  me  every  day,  and  proclaim  my  kingdom  into  all  the  corners  of  the 
universe.  If  it  had  not  been  for  the  sake  of  song  and  music,  which  they  exercise 
for  lue  every  day,  I  would  not  have  created  my  universe.1 

How  do  we  know  that  God  created  the  world  only  for  the  sake  of  music  andsongf 
Then  it  is  written  (Psalm  xcvi),  "Majesty  and  beauty  before  Him,  might  and  glory  in 
His  temple,  and  of  His  praise  is  the  earth  full."  That  God  has  made  the  heavens 
only  for  the  sake  of  music,  as  it  is  written  (Psalm  xix),  "The  heavens  declare  the 
glory  of  God."  That  we  know,  that  the  earth  sings  since  she  was  created,  for  it  is 
written  (Isaiah,  xxiv),  "From  the  corner  (or  border)  of  the  earth  we  hear  a  soug  to  the 
righteous,  and  only  God  is  righteous,"  as  it  is  written  (Psalm  cxlv),  "God  is  righteous 
in  all  hi.s  ways."  How  do  we  know  that  even  seas  and  streams  sing  to  the  Almighty  f 
For  it  is  written  (Psalm  cxlviii),  "Praise  the  Lord,  all  the  heavens,  and  the  water." 
Even  all  the  creation  praises  the  Lord  with  music  and  song.  Even  Adam  opened 
hi.s  mouth  with  song.  (It  is  a  Talinudical  legend  that  Adam  was  the  author  of  the 
ninety-second  chapter  of  the  Psalms.)  I  will  open  mouth  and  tongue,  as  among  the 
two  hundred  and  forty-eight  parts  of  the  human  body  (pretty  near  to  our  modern 
teaching  of  anatomy)  with  none  of  them  is  it  so  fit  to  praise  the  Lord  as  with  mouth 
and  tongue. 

Mouth  and  tongue  can  be  compared  only  to  the  ocean  and  its  waves.  As  the  ocean 
opens  ajar,  so  the  mouth.  As  the  ocean  is  full  of  pearls,  so  the  month  (alluding  to 
the  teeth).  As  the  ocean  brings  forth  the  water,  so  the  mouth.  As  the  wave  is  lift- 
ing itself  high,  so  the  tongue.  As  the  ocean  destroys  a  ship,  so  tho  tongue  destroys 
with  a  word.  As  the  ocean  roars,  so  the  mouth.  As  the  waves  kill  the  people,  so 
the  tongue  kills  people.  As  the  ocean  has  borders,  so  tho  mouth  has  borders.  As 
the  ocean  is  sometimes  calm  and  sometimes  stormy,  so  the  mouth.  Aa  all  fear  the 
waves,  so  all  fear  tho  human  tongue.  As  the  outlet  of  the  waters  of  the  ocean  turns 
to  filth,  so  the  words  of  the  month  turn  into  nothingness.  God  said  (so  runs  another 
version),  "I  will  open  tho  mouth  of  Israel  to  praise  my  name  every  day,  for  nothing 
is  pure  in  tho  world  without  Israel  and  music,  as  for  their  sakes  the  world  exists,  and 
I  created  Israel  only  for  the  sake  of  song,  as  it  is  written  (Isaiah  xliv),  'My  nation  I 
created  my  praise  to  tell.'" 

1  Here  -we  sec  plainly  how  the  primer  or  its  author  tried  to  implant  into  tho  hearts  of  the  children 
tho  love  of  music — The  translator. 


710  EDUCATION    REPORT,  1893-96. 

If  there  is  no  Aleph,  then  there  is  no  Beth,  meaning  if  there  is  no  learning  there 
is  no  house.  If  there  is  no  G  there  is  no  1),  meaning  it'  there  is  no  charity  there  is  no 
poor,  anil  if  there  is  no  poor  there  is  no  charity,  i  .ilied  poor,  as  it  is  written 

(Psalm  xviii),  "Thou  helpest  the  poor  nation,  and  the  eyes  of  the  proud  ones,  those 
of  the  heathen,  thou  makest  down." 

Another  version  of  the  initial  of  the  Aleph  is  that  God  says,  "My  truth  I  have 
deposited,  by  Israel."  When  God.  gave  the  law  to  Israel,  he  promised  them  the 
pleasure  of  future  life  in  exchange  for  Iceeping  the  law.  Israel  demanded  :\  sample 
of  that  pleasure  and  the  Lord  gave  them  the  Sabbath.  How  do  we  know  th:. 
Sabbath  is  a  prototype  of  future  life?  For  it  is  written  (Psalm  xcii),  "  A  song  to  the 
day  of  Sabbath/'  meaning  the  life  hereafter  which  is  an  everlasting  Sabbath. 

When  Adam  saw  the  Sabbath  he  began  to  sing  the  praise  of  the  Jloly  One.     At 
that  moment  the  augcls  went  down  in  parties,  some  played  instruments  and  < 
different  kinds  of  musical  works,  praising,  singing  and  saying  ' '  Cod,"  as  it  is  w . 
(Psalm),  "To  sing  to  the  name  of  the  Moat  High,  to  tell  at  the  mornings  Thy  im-rcy, 
and  at  nights  Thy  truth.'' 

The  mornings  means  future  life,  and  nights  this  life,  as  it  is  writt> 
"Thou  makest  darkness  and  there  is  night,  there  the  beasts  of  ; 
ing."     Do  the  beasts  only  roam  at  night,  and  not  at  day  too? 

But  it  is  alluding  to  this  life  which  is  as  dark  as  night,  and  the  idol  wor>hij>ers 
which  n-semble  the  beasts  who  roam  in  the  forest  at  night.     When  the  mornin 
dawn*  the  beasts  turn  into  their  dens,  so  when  the  morning  of  the  M  --ing- 

dom  will  dawn  the  heathen  will  turn  back,  never  to  come  into  life  In  : 
written,  "  God  will  be  the  King  of  the  unive 

Aleph  means  thousand;  five  thousand  gates  of  wisdom  has  the  Lord  open 

.  corresponding  to  his  five  books.     Eight  thousand  gates  of  ••know!' 
responding  to  the  eight  prophets,  and  eleren  thousand  gates  of  higher  wi 
corresponding  to  the  eleven  books  of  Scripture  (those  of  Ruth  and  the  like).     As  it 
is  written  (Proverbs  xxi),  "A  desirable  treasure  and  oil  is  the  dwelling  of 
A  treasure  is  the  law,  oil  is  the  books  of  tho  scripture,  calming  man  like  balmy  oil. 

Another  version  of  the  Aleph  is  representing  the  Holy  One.  As  the  Alepli  is  the 
first  of  all  tho  letters  so  is  God  tho  first  of  all  th  ml  He  is  al-o  the,  1. 

:.'»bles,  as  it  is  written  (Isaiah  11)  "I  the  Lord  am  first,  and  with  the  his; 
lam.''     Why  is  it  written  with  tho  last  ones,  and  not  with  the  la.-t  one  !     Vr«r.< 
learn  that  when  God  renews   His  world  He  himself  arranges  the  order  of  the  last 
ones,  the  order  of  the  pious,  the  order  of  the  right  ; Vii T  of  the  lr.\: 

tho  order  of  the  prophets,  the  order  of  kings,  of  princes,  of  nobility,  of  genera; 
the  order  of  even-  being,  the  order  of  e  and  bird,  aud  that  of  every  soul. 

Those  arranged  in  order,  He  brings  down  Enoch,  the  eon.  of  .Jcred,  who-e  proper 
name  is  ••  Mrttatron."  and  the  four  holy  beasts  from  under  the  wheel ,  oi'  His  glorious 
throne,  and  places  His  throne  on  one  side.     Then  lie  brings  iip  Korah  and  his  gang 
from  the  depth  of  the  purgatory.     Then  He  brings  i'orth  all  tho  living  visit. 
life,  placing  them  on  their  legs.     Then  He  asks  them,  "l>id  a  God  lik 

cither  in  heaven  above  or  c.n  earth  beneath,  or  in  any  of  the  four  cormTsof  the  world? 
Bo  witness  unto  me.  and  say  tho  truth,"  as  it  is  written  v  Isaiah  41  >)  '•'  Ye  are  my  witness 
that  I  am  Cod!''  Then  Mettatron  and  the  holy  beasts  with  Korah  and  his  gang  will 
a  one  voice,  "We  never  saw  a  Cod  like  Thee,  neither  in  Heaven  a.lxr,  e  nor  on 
earth  Kflov.  :  Thou  art  the  iii>t  and  la>t,  and  no  other  !  •  Thee,  our  Lord  and 

King,"asit  is  written  (Psalm  86)  "There  is  no  God  like  Thee  and 

A  i  that  hour  the  Lord  will  reply,  "Verily.  T,  I  am  and  no  Cod  with  me.     1  was  bc- 
,c  world  and  I  am  with  the  creation,  and  1  will  bo  a  God  in  life  here- 
after.    I  kill  and  I  will  resurrect,  I  wounded  them  in  this  life  and  will  heal  them  in 
future  life.     With  the  same  fault  with  which  ho  parts  from  this  life,  with  the  same 
il  appear  at  the  resurrection — the  blind,  tho  lame,  the   deaf,  and  the  kindred 
led  beings.     And  the  Lord  will  sit  as  a  healer  and  heal  them.'' 


AX    ANCIENT    JEWISH    PRIMER.  711 

"Why  is  Aleph  written  ar;  ono  letter  anil  read  as  a  syllabic  of  three  letters.  Because 
ir  represents  the  Holy  Ono  who  is  oiie,  and  the  reading  of  his  name  is  a  threefold,  as 
it  is  written  •'  Hear  Israel,  (1)  God  our,  (2)  Lord,  (3)  God.  is  oiie."  His  praise  and 
s:inctitication  is  also  a  threefold,  as  it  is  written  "Holy,  holy,  holy  is  the  Lord 
Zehaath.''  Even  the  song  is  a  threefold  as  the  song  of  songs  of  Solomon.  Song  is 
U:K\  sougs  are  two,  here  is  a  threefold  .song.1 

names  has  the  Holy  One,  those  of  the  known  ones,  -while  the  unknown 
are  numberless. 

Aleph  is  the  initial  of  ""have  chosen/'  "'have  taken,"  "have  appointed. ''  Said  the 
Lord,  all  those  are  applied  to  Mettatrou  my  servant,  who  is  sublimcr  than  all  the 
:al>.  Have  chosen  him  in  Adam's  generation,  when  the  generation  of  the  Hood 
got  v.'icked,  and  took  away  my  glory  from  them  (in  the  text  is  "  my  Shechina," 
meaning  the  divine  womanhood),  and  \renfc  to  the  heavens  amid  the  blowing  of  the 
horns,  as  it  is  written  (Psalm  -17).  ''God  went  on  high  by  the  voice  of  the  horns.'' 
Then  I  selected  Enoch,  the  son  of  Jered,  from  them,  to  bo  with  mo  a  living  witness 
with  the  four  holy  beasts  in  my  chariot.  I  appointed  him  on  all  my  treasures  in  my 
celestial  realm,  and  the  keys  of  them.  I  handed  over  to  him.  I  made  him  a  prince  of 
princes  to  the  glorious  throne,  a  manager  to  four  holy  beasts,  and  to  put  crowns  on 
their  heads. 

I  mado  his  height  higher  than  all  .the  celestial  beings,  7,000  miles  taller.  I  exalted 
his  throne  from  mine.  I  turned  his  body  iuto  a  flame  and  his  bones  into  glitter- 
ing light.  I  made  his  appearance  as  the  appearance  of  lightning,  his  eyes  as  the 
eternal  light,  and  the  reflection  of  his  face  as  the  reflection  of  the  sun,  the  rays  of 
his  eyes  as  the  rays  of  the  glorious  throne,  his  garment  of  majesty  and  boauty.  I 
crowned  him  with  a  crown  500  miles  on  500  miles  measure,  and  gave  from  my  majesty 
to  him. 

I  called  him  in  my  name  "  Jedud  the  Little,"  who  knows  all  the  secrets  and  nn 
it-;  which  I  revealed  unto  him  in.  love.  I  placed,  his  throne  at  the  entrance  of  my 
palace,  to  do  judgment  among  the  celestial  family.  Seventy  names  I  named  him  in 
order  to  increase  his  glory.  Seventy  princes  I  placed  under  him  in  order  to  execute 
through  them  the  fates  of  existence,  to  uplift  the  lowly  and  to  make  IOTT  the  proud 
ones,  to  smite  the  kings  with  his  word  and  to  humiliate  the  nobles,  to  alter  the  run 
of  time  and  to  reveal  wisdom  to  the  earthly  kings,  delivering  the  secrets  to  those 
who  strive  fcr  knowledge.  That  Mettatron  sits  in  Heaven  three  hours  each  day, 
gathering  round  him  all  those  souls  of  infants,  sucklings,  and  of  school  children  who 
died  before  their  times.  He  gathers  them  under  the  glorious  throne,  dividing  them 
in  divisions  and  sections,  and  teaches  them  the  law,  wisdom  and  knowledge,  and  all 
the  secrets  of  the  Torah,  as  it  is  -written  (Isaiah  28),  "  To  whom  will  he  teach 
wisdom,  to  whom  will  he  explain  the  tidings?  To  those  who  were  deprived  from 
milk,  taken  from  off  the  breasts." 

THE   rniNCK   OF   WISDOM. 

nasel  is  the  Prince  of  Wisdom.  Why  is  his  name  Sagnasalf  Because  the 
treasures  of  -wisdom  are  given  into  his  hand.  All  those  treasures  were  opened  to 
Moses  while  on  Mount  Sinai,  where  Sagnasel  taught  him  the  law  in  seventy  Inn- 
gauges  and  in  seventy  ways.  The  prophets,  the  oral  laws,  and  all  knowledge  per- 
taining to  religion  he  taught  him  in  seventy  ways.  At  the  expiration  of  his  forty 
days  Moses  forgot  all  in  one  hour,  and  the  Holy  One  called  npon  Jofeiiia,  the  prince 
of  the  law,  and  presented!  him  as  a  gift  to  Moses,  and  then  his  memory  was  strength- 
ened. Those  ninety-two  names  of  the  Holy  One,  names  of  the  outspoken  name, 

1  The  following  chapter  must  have  been  for  the  last  standard  of  th«  grammai  school.    Its  n.; 
environment,  its  more  completed  narratives,  indicated  tho  character  and  purpose  of  that  portion  of 
the  "reader.'1     Tho  so  oft-cited  sentences  of  tho  Scripture -were  probably  calculated  to  impress  the 
pupil  with  the  idea  that  tho  Bible  is  tho  source  of  all  knowledge,  training  him  to  study  and  to  know 
it  bv  heart. 


712  EDUCATION    REPORT,  1895-96. 

•which  are  engraved  upon  the  glorious  throne,  which  the  Holy  One  gave  from  His 
name  to  Mettatron,  and  the  twenty-two  seals  by  which  all  the  celestial  ordei 
sealed,  also  the  books  of  kings  and  of  angels,  of  the  Grim  Messenger,  and  the  books 
of  fate  of  every  nation. 

Said  Mettatron,  the  prince  of  the  interior,  the  prince  of  the  law,  the  prince  of 
wisdom,  the  prince  of  glory,  the  prince  of  the  palace,  the  prince  of  the  angels,  the 
prince  of  princes  above  and  below,  that  the  Lord,  the  God  of  Israel  is  my  witness, 
that  when  I  revealed  that  secret  to  Moses  there  arose  an  uproar  among  the  cel.-sfial 
hosts,  and  they  protested.  They  said  to  me,  "  Why  do  you  reveal  that  secret  to  the 
sons  of  man,  born  from  a  woman,  who  are  full  of  faults,  unclean,  full  of  blood  and 
disease!  Why  do  you  reveal  that  secret  by  which  the  creation  was  called  into 
existence,  why  do  you  reveal  to  man  of  flesh  and  blood?"  I  replied  to  them, 
"Because  I  took  a  permit  from  the  Holy  One.  Therefore  I  revealed  to  him  the 
meanings  of  the  names  going  out  from  light  and  fire."  They  were  not  satisfied  with 
my  explanations,  and  the  Lord  said,  "I  want  so,  and  I  appointed  Mettatron  alone, 
and  he  can  give  it  to  Moses."  Moses  delivered  that  to  Jehoshua,  and  Jehoshua  to 
the  elders,  and  the  elders  to  the  prophets,  the  prophets  to  the  men  of  the  ._ 
synod,  and  the  great  synod  to  Ezra  the  scribe,  and  Ezra  to  Ilillel  the  Great,  and 
Hillel  to  Rab  Ahlnhu,  and  Rab  Ahluhu  to  the  men  of  faith  (the  Esscues),  and  the 
men  of  faith  to  the  people  of  religious  to  take  care  of  it,  and  to  heal  by  it  all  the  dis- 
eases, as  it  is  written,  if  thou  hear  and  keep  the  words  of  the  Lord  I  will  not  bring 
upon  thee  the  plagues  I  brought  down  upon  Egypt,  as  I,  thy  God,  am  thy  healer. 

B  reads  as  Beth,  which  means  a  house  (the  initials  of  Beth).  Said  the  Lord,  I 
builded,  I  formed,  I  prepared,  I  buildcd  my  two  palaces,  one  in  Heaven  and  the 
other  on  earth.  I  formed  all  the  orders  of  creation.  I  prepared  the  future  life. 

Why  has  God  created  the  world  with  the  letter  BT  Because  the  Lord  knew  that 
the  world  would  be  twice  destroyed,  once  by  the  generation  of  the  flood  and  once  at 
the  end  of  6093  years  since  the  creation.  (The  letter  B  is  in  Hebrew  No.  2.) 

Another  reason,  as  the  temple  will  be  destroyed  twice.  For  he  created  two  worlds, 
life  here  and  life  to  come.  For  God  said,  I  created  two  palaces,  one  for  me  and  the 
other  for  the  sons  of  man,  as  it  is  written  (Psalms),  "Heaven  belongs  to  the  Lord, 
the  earth  he  gave  to  the  sons  of  man." 

Said  the  Holy  One,  for  the  people  will  have  two  kinds  of  worship,  Israel  will  wor- 
ship me,  the  pagans,  idols.  Another  reason,  because  the  people  have  a  dual  thought, 
one  good  and  the  other  evil. 

Three  are  called  "first,''  the  Torah,  Israel,  and  the  fear  of  the  Lord,  and  for  their 
sake  the  world  was  created.  By  the  Torah  is  written  (Proverbs  14),  "The  Lord 
bought  me,  the  first  of  His  way."  "Israel,"  as  it  is  written  (Jeremiah),  "holy  is 
Israel  to  the  Lord,  the  first  of  his  fruit."  Fear  of  the  Lord  is  also  called  "first,"  as 
it  is  written  (Proverbs  1),  "The  first  of  wisdom  is  the  fear  of  the  Lord.'' 

B  is  Binda,  knowledge  or  understanding.  Without  understanding  the  world  could 
not  exist  even  one  hour,  as  it  is  written  (Deuteronomy),  "Select  from  you  men  of 
wisdom  and  understanding."  When  God  requested  Moses  to  select  men  of  under- 
standing to  make  them  tribal  leaders,  Moses  went  throughout  all  the  camps  of  Israel 
to  seek  for  men  of  understanding,  and  ho  could  not  find  them. 

Understanding  is  dearer  to  the  Almighty  than  the  Torah;  if  a  man  knows  all  the 
laws  of  the  Torah,  all  the  scripture,  all  the  knowledge,  and  has  not  the  understand- 
ing, ho  has  nothing  acquired. 

<;  is  tho  initial  of  Charity.  If  there  was  no  charity  tho  world  could  not  exist.  The 
Lord  said,  If  it  had  not  been  for  my  charity  tho  world  could  not  exist.  What  is  the 
charity  that  God  does  to  this  world  daily?  It  consists  in  giving  the  people  spirit, 
wisdom,  understanding,  thought,  power,  light  of  the  eyes,  hearing  of  the  ears, 
motion  of  the  feet,  feeling  of  the  hands,  the  opening  of  the  mouths,  and  tho  talk  of 
the  to  \s  it  is  written  (Ts.'m  33),  "The  charity  of  the  Lord  is  full  on  the 

earth."     Spirit  and  soul,  as  it  is  written  that  the  Lord  blew  into  his  nostrils  a  living 


AN   ANCIENT   JEWISH    PRIMER.  713 

br«:;tli.  Wisdom,  as  it  is  written,  "The  Lord  gives  from  this  mouth  wisdom  and 
knowledge."  The  sense  of  hearing,  as  it  is  written,  "And  the  ears  of  the  deaf  will 
lie  opened."  Walk  of  the  legs,  as  it  says,  "Then  the  legs  of  the  lame  will  jump  as 
a  deer."  Feeling  of  the  hand,  as  it  is  said,  "Lift  ye  jrour  hands  in  holiness."  Open- 
iug  of  the  mouth,  as  it  says,  "Who  made  a  mouth  to  man?"  Talk  of  the  tongue,  as 
it  is  written  (Proverbs),  "To  man  is  the  array  of  heart's  feelings,  but  from  the  Lord 
is  the  reply  of  the  tongue.7' 

D,  II.  Said  the  Lord,  "My  word  stands  forever  in  Heaven."  The  word  represents 
the  angel  of  healing,  as  it  is  written  (Psalms),  "He  sends  his  word,  and  ho  heals 
them.''  Word  is  the  power  of  prophecy,  as  it  says,  "And  He  put  His  word  in  the 
mouth  of  Balaam." 

Dalit  is  the  initial  of  the  Lord's  promise.  1  say  to  uplift  the  poor,  as  the  people  are 
not  favorable  to  the  poor,  as  it  says,  "The  wisdom  of  the  poor  is  disregarded."  But 
when  a  poor  man  prays  to  me,  I  do  not  turn  him  empty,  as  it  is  written  (Psalms), 
"God  comforts  the  ashamed  poor."  The  Holy  One  looks  every  moment  to  the  poor, 
and  his  words  are  sweeter  to  Him  than  the  utterances  of  others,  as  it  is  written 
(Psalms),  "Then  the  Lord  listens  to  the  poor,  and  makes  not  ashamed  his  prisoners," 
those  afflicted  people,  who  are  imprisoned  by  their  ailments  and  disease. 

Why  does  the  D  face  the  H?  Because  he  who  is  poor  in  this  life  will  be  rich  in  life 
hereafter,  like  Israel  who  is  poor  here,  but  will  be  rich  in  future  life.  Again,  the 
heathen  who  are  rich  hero  will  bo  poor  yonder  in  the  future  life. 

Why  are  the  wicked  prospering?  Because  God  gives  them  their  reward  here  for 
the  few  good  deeds  they  do.  For  instance,  some  wicked  do  charitable  works,  not  for 
charity's  sake,  but  for  the  sake  of  their  name  being  praised,  and  so  they  are  rewarded 
here  with  wealth. 

If  a  man  in  Israel,  who  is  born  under  a  favorable  planet  to  live  a  good,  happy  life, 
and  acknowledge  the  Lord  with  all  his  heart,  is  humble  in  his  ways  and  manners, 
and  does  not  treat  the  poor  in  a  haughty  way,  and  does  not  curse,  and  gives  from  his 
•wealth  to  the  poor,  and  to  the  rich  in  the  shape  of  a  loan,  such  a  man  will  eat  the 
fruit  in  this  life  while  the  main  stock  will  remain  for  him  in  future  life  and  he  will 
become  one  of  the  saints  on  high. 

1 1,  or  Hei,  is  the  sacred  name  of  the  Holy  One,  by  which  he  created  the  world,  as 
it  is  written  (Genesis),  "  Those  are  the  histories  of  heaven  and  earth,  when  they 
were  created."  (The  initials  of  the  words  "  they  were  created"  is  H.) 

From  it  you  learn  that  the  Almighty  had  no  trouble  in  creating  the  universe,  as 
the  medium  he  used  was- the  H,  the  lightest  of  all  the  letters  (in  pronunciation). 
All  the  letters,  if  they  are  pronounced,  he  feels  through  the  various  organs,  as 
tongue,  lips,  teeth,  and  the  letters  are  accompanied  by  the  unclean  saliva,  but  the 
H,  or  "Ilei"  is  pure,  as  when  pronounced,  no  organ  is  required  to  help,  and  no  saliva 
accompanies  it. 

All  the  pronounced  names  of  the  Holy  One  are  written  with  H,  and  with  it 
heaven,  earth,  this  life  and  life  hereafter,  and  the  messianic  time,  were  sealed  by  it. 
The  letters  by  which  heaven  and  earth  were  sealed  are  twelve,  corresponding  to 
the  twelve  hours  of  the  day  and  those  of  the  night,  to  the  twelve  months  of  the 
year,  corresponding  to  the  twelve  planets  in  the  Zodiac.  To  the  twelve  tribes  cor- 
responding to  the  twelve  continents,  bearing  the  twelve  names  of  the  twelve  tribes, 
as  it  is  written,  "Ho  placed  the  borders  of  the  nations  to  the  numbers  of  Israel's 
tribes."  All  those  letters  are  as  fire,  and  they  glitter  as  lightning,  and  each  letter 
measures  21,000  miles,  and  on  each  are  chained  crowns  of  glory  as  they  are  engraved 
by  the  finger  of  the  Holy  One. 

They  are  also  the  seals  of  the  Lord,  with  which  he  seals  all  the  souls  on  the 
glorious  chariot.  Each  name  has  a  special  seal.  The  Lord  sits  on  a  throne  of  fire, 
surrounded  by  lire  pillars  with  the  sacred  names  thereon.  By  each  pillar  numberless 
angels  of  fire  are  standing.  When  a  man  knows  those  names,  and  makes  use  of 
them,  all  the  heavens  are  filled  with  fire,  and  they  go  down  to  burn  the  earth,  but 
ED  90 23* 


714  EDUCATION    REPORT,  1895-96. 

the  heavens  are  linked  and  chained  to  the  borders  of  tli  •  earth,  and  seeing  tl: 

of  tho  Holy  One,  they  are  filled  with  the  spirit  of  mercy  and  do  not  destroy  tho 

earth. 

.S,  or  Sain,  is  the  name  of  the  Holy  One,  :;s  Sai;  ::iaintain»T.v  as  tho  Lord 

is  the  inaintuiuer  of  all. 

The  Almighty  has  the  key  of  woman,  as  it  is  •written,   "Hi1  opened,  her  v,  o 
the  key  of  rain,  as  it  is  written,   "He  will  open  you  his  best  treasure:  "  the  key  of 
maintenance,  as  it  is  written,  "Thon  openestThy  hand  to  satisfy  all  with  good 
tho  key  of  human  structure;  the  key  of  manna,  as  it  is  written,  "lie  (  tn-ii.-d  tho 
luavens  above;"  the  key  of  kingdoms;  tho  key  of  eyes,  as  it  is  written,  "'Then  tho 

"f  tho  blind  will  ho  opened;  "  tho  key  of  tho  deaf,  as  it  is  written,   ••'  Th< 
of  the  deaf  will  bo  opened;  "  th.-  key  of  the  lips,  as  it  is  written,  "Tho  Lord  will 
open  my  lips;"  tho  key  of  tho  mouth,  as  it  is  written,   "  And  tho  Lord  <• 
mouth  of  the  ass;"   tho  key  of  the  tongue;  tho  key  of  the  earth,  as  it  is  written, 
"Tho  earth  shall  open  and  nourish  salvation;"  the  key  of  tho  prisoners,  as  it   is 
written,  "Tho  Lord  makes  loose  the  hound  ones;"  Ho  has  tho  key  of  Eden,  a.-;  it  is 
written,  "Opened  to  mo  tho  gates  of  righteousness;"  Ho  has  the  key  of  the  ]> 
tory,  as  it  is  written,  "Opened,  the  gates  and  let  enter  the  pious  nations  keeping  tho 
truth." 

Do  not  read  Amonim  (Truth)  only  "Amanim, "  as  for  the  sake  of  "Amen,  "  whieh 
tho  wicked  say  in  tho  purgatory,  they  are  redeemed  from  it.     In  the  later  days  tho 
Lord  will  sit  in  Eden  and  explain  the  laws  while  all  the  good  ones  will  sit  ai 
celestial  family  will  l:e  on  hia  right,  and  sun  and  moon  with  all  the  planets  to  tho 
left,  and  tho  Lord  will  explain  the  laws  of  tho  -now  Torah,  Avhieh  will  ho  j 
through  tho  Messiah.     At  the  end,  Zeinbabcl  will  stand  up  and  say,  "Exalted  a:id 
sanctified  shall  ho  tho  Holy  great  name.''     His  voico  will  bo  heard  from  one  corner 
of  the  universe  to  tbe  other,  and  all  existence  will  H  •;.  "     The  wiel, 

Israel  and  those  of  tho  heathen  in  the  purgatory  will  also  say  "Amen,"  and  their 
voice;  will  reach  before  the  Lord.     The  Lord  will  inquire  for  them,  and  the  :.: 
of  tho  service  will  say  that  they  are  tho  voices  of  the  wicked  condemned  in  the  pur- 
gatory.    At  that  moment  tho  Lord  will  show  His  mercy  and  hand  over  to  Michael 
and  Gabriel  tho  keys  of  the  purgatory  to  bring  them  forth  f 

At  that  time  tho  two  archangels  will  go  and  open  tho  forty  thousand  gates  of  hell. 
Tho  hell  is  300  miles  long,  300  miles  hroud,  1,000  miles  thick,  1,000  deep,  and  when  a 
wicked  man  falls  into  it,  ho  never  can  get  out.  „ 

The  two  archangels  at  that  time  will  bring  those  condemned  forth,  they  will  bo 
washed  and  cleansed,  their  wounds  healed,  and  they  will  be  dressed  in  pure  r.. 
garment  and  brought  before  the  glorious  throne.      When  they  will  be  befnr 
Lord,  they  will  fall  on  their  faces,  bowing,  praising  the  Holy  name.     At  th 
all  will  join  in  tho  eternal  praise  of  tho  Lord! 

Ch,  or  Che t,  i  When  the  wicked  arc  punished  in  the.  purgatoi 

sins,  they  repent  and  they  are  forgiven  and  share  the  future  life  with  all  the  pious  and 
good  ones,  and  they  hit  near  tho  "Schcchina"  (divine  womanhood),  as  they 
their  broken  hearts  with  repentance,  as  it  is  written  (I'salm  34),  "God  is  nigh  to 
the  broken  hearts,"  and  they  aro  dearer  to  the  Lord  than  tho  angels. 

The  angels  aro  distant  from  the  ';  Seheehina"  3fi,W)  miles,  as  it  is  writt< 
pliim  stand  above  him.'7 

'•Above"  in  gcomctric.il  calculation  is  "thirty-six  thousand."     ThoSchechi: 
measured  twice  thirty-six  times  ten  thousand  miles,  and  tho  celestial  mile  is  thousands 
of  cubits;  a  cubit  is  four  span  and  a  fist,  and  jvspan  measures  from  one.  corner  of  tho 
world  to  tho  other.     Tho  earth  is  only  or.e  foot  long,  ono  foot  broad,  and  one  font 
high  up  to  tho  first  heaven,  and  yet,  those  broken-hearted  through  i 
nigh  to  t!i«>  Seheehina. 

But  those  who  are  proud,  the  Lord  is  far  from  them.     Those  who  are  proud  aro 
'ol  worshipers,  and  if  a  man  i-t  lik<  ;>eaee  with  him.  and  baa 

pride,  he  will  not  escape  the  punishment  of  the  hell. 


AN    ANCIENT   JEWISH    PRIMER,  715 

F,  or  Feth.  Feth  means  •'•'lime;"  that  is,  tho  liiuo  from  \vhicli  all  was  created,  and 
to  which  all  returns,  as  it  is  "written,  "All  was  from  dust  and  all  returns  to  dust," 
and  dust  is  lime.  Limo  is  the  linio  of  tho  future,  from  which  all  the  good  ones  will 
flourish  in  parties,  as  tho  grass  of  the  field  with  many  garments,  whoso  perfume  will 
fill  the  whole  of  tlio  universe,  as  the  perfume  of  "Eden,"  as  it  is  written  (Psalms 
xli  i  •,  "  They  will  flourish  from  the  city  as  the  grass  of  tho  field."  The  city  is  Jerusa- 
lem, as  tho  Lord  will  start  tho  resurrection  only  from  Jerusalem,  as  it  is  written 
(Ezechifl),  "I  will  give  an  ornament  in  the  land  of  the  living."  Is  there  a  dead 
land  ?  It  means  Palestine,  which  is  called  "  The  land  of  the  living,"  as  her  dead  will 
-urrected  first. 

What  will  become  of  those  pions  ones  who  are  dead  in  other  lands?  But  at  the 
day  of  resurrection  tho  Lord  will  say  to  the  angels,  "Go  forth  and  lift  np  the  surface 
of  the  ground,  and  make  tunnels  through  which  to  hring  the  good  ones  from  foreign 
lands  to  Jerusalem.''  The  angels  will  take  up  tho  four  corners  of  the  globe,  and 
shake  tho  wicked  from  it,  and  the  good  ones  will  bo  brought  to  Jerusalem  through 
tunnels;  there  tho  Lord  himself  will  resurrect  them. 

How  will  the  resurrection  take  place?  Tho  Lord  will  take  a  trumpet  measuring 
a  thousand  cubits,  the  cubits  of  tho  Lord,  and  will  blow  so  that  it  will  be  heard  from 
one  corner  of  the  world  to  the  other. 

At  the  first  blow  the  world  will  be  shaken  up.  At  the  second  blow  tho  ground 
will  be  divided.  At  the  third  blow  the  bones  will  be  gathered.  At  the  fourth  blow 
the  portions  of  the  bodies  will  be  warmed  up.  At  the  fifth  blow  their  skins  will  be 
shaped.  At  tho  sixth  blow  the  sonl  will  be  returned  into  their  respective  bodies. 
At  the  seventh  blow  they  will  stand  np  alive  with  their  garments  on. 

J,  or  Jod,  means  hand  and  might.  We  learn  from  it  that  the  Lord  will  give  in  the 
later  days  a  might,  a  foothold  to  the  pious  ones,  as  it  is  written,  "I  will  give  unto 
them  a  hand  and  a  good  name  in  my  house  and  my  walls." 

House  means  the  temple,  as  it  is  written,  "And  my  house  will  bo  called  the  worship 
house  of  all  nations." 

Wall  means  Jerusalem,  as  it  is  written,  "Upon  thy  walls,  Jerusalem,  I  appointed 
watches! " 

Jod  means  also  gifts,  as  the  Lord  will  present  gifts  to  all  the  pions  ones,  each  one 
with  a,  cup  of  life's  elixir  in  order  to  live  forever. 

Name  means  that  the  Lord  will  reveal  to  them  the  pronounced  name  by  which  he 
has  created  tho  heavens  and  earth,  in  order  that  they  shall  be  able  to  create  worlds 
too.  Each  pious  ouo  will  get  three  hundred  aud  forty  worlds  as  a  reward  for  his 
good  deeds.  They  will  have  an  everlasting  name  means  the  pronounced  sacred  name, 
with  which  future  life  was  created.  Praise  and  exaltation  that  will  be  the  light  of 
their  eyes  where  at  one  glance  they  will  be  able  to  sec  from  one  part  of  the  world  to 
tho  other. 

Kaf,  or  K,  means  tho  hand  of  swearing  (as  by  swearing  we  lift  up  the  hand).     It 

will  bo  a  hand  clutching  of  joy  at  the  banquet  which  God  will  tender  to  tho  right- 

at  the  later  days  when  with  each  one  the  "Schechina"  will  walk,  accompanied 

by  tens  of  thousands  of  angels,  around  them  pillars  of  lightning,  and  the  elements 

will  dance  before  them. 

Upon  that  time  the  prophet  said,  "O  Lord,  uplifted  is  Thy  hand."  At  that 
banquet,  Isaiah  will  say  "O  Lord,  uplift  Thy  hand,  let  not  tho  wicked  see  the 
pleasures  of  the  good  ones."  Tho  Lord  will  reply, "No;  contrary,  let  them  come,  and 
be  ashamed  ;"  then  tho  prophet  will  say,  "No;  let  them  not  come,  and  not  see." 

Tho  Jewish  nationality  will  be  called  upon  to  settle  that  dispute.  Mettatron  will 
bring  the  Jewish  nationality  before  tho  Lord.  Then  she  will  say,  "For  what  am  I 
called  here  ?''  Then  tho  Lord  will  say,  "My  dear  daughter,  I  like  that  the  wicked 
shall  come  and  seo  the  pleasures  of  the  good  ones."  "Let  them  come,"  she  will  say, 
••and  bo  ashamed." 

At  that  time  tho  wicked  will  come  at  tho  doors  of  Eden  to  look  and  behold  the 


716  EDUCATION   REPORT,  1895-96. 


pleasures  of  the  pious  cues.  They  will  see  h-w  everyone  is  clad  in  garment  accord- 
ingly, and  before  each  i.s  a  table  of  pearl,  and  before  everyone  there  is  a  golden 
cup  mounted  with  precious  stones,  while  the  <-np  is  filled  with  life  elixir,  and  on  the 
table  are  arrayed  many  dishes  of  delicious  food,  and  before  everyone  the  angels  are 
waiting. 

Their  face;-  seem  to  reiieet  rays  of  light  as  that  of  the  sun,  penetrating  from  one 
end  of  the  world  to  tho  other,  while  the  heavens  will  open  their  doors,  showering 
upon  them  a  shower  of  perfumed  dew,  and  its  aroma  will  fill  all  the  spaces  in  the 
universe,  and  millions  of  angels,  harps  in  hand,  will  play  and  sing,  while  the  sun, 
moon,  and  the  planets  will  dance. 

When  the  wicked  see  those  glorious  things  they  will  ask  why  is  such  an  honor 
and  pleasure  given  to  those?  And  the  angels  will  answer,  because  they  kept  the 
laws.  Then  the  wicked  will  fall  upon  their  faces  praising  the  Lord,  saying,  "  Hail 
to  the  nation,  that  such  is  to  him;  hail  to  the  nation,  that  the  Lord  is  his  God." 
(Psalms  cxliv.) 

L,  or  Lamed,  is  the  initial  of  "  Heart  understands  knowledge."     The  heart  is  a 
reproduction  of  man;  since  man  has  eyes,  so  has  tho  heart;  man  has  ears,  so  has  the 
heart;  man  has  a  mouth,  so  has  the  heart;  man  has  utterances,  so  the  heart;  man 
roars,  so  the  heart;  man  cries,  so  the  heart;  man  walks,  so  the  heart.     The  In-art 
sees,  as  it  is  written  (Preacher  i),  "My  heart  saw  wisdom."    The  heart  hears,  as  it 
is  written  (Kings  iii),  "A  heart  to  hear  to  judge."     The  heart  talks,  us  it  is  written 
(Preacher  iv),  "I  spoke  with  my  heart."    The  heart  cries,  as  it  is  said  (Lamentations), 
"Their  hearts  cried  unto  the  Lord."    Man  is  consoled,  so  the  heart;  as  it  is  said, 
"And  He  consoled  them,  and  spoke  with  their  heart."   Man  legislates,  so  the  hea; 
it  is  said  (Judges  viii),  "  My  heart  to  legislate  to  Israel."    Man  roams,  so  t  h« 
it  says  (Psalms  xlv),  "My  heart  roams  a  good  thin;-:."     Man  rejoices,  so  the  he;;; 
it  is  written  (Samuel  ii),  "My  heart  rejoices  in  the  Lord."     Man  is  clean,  so  tho 
heart;  as  it  says  (Psalms  li),  "A  clean  heart,  create  in  me,  O  Lord."     Man  mourns, 
BO  the  heart  ;  as  it  says  (Genesis),  "And  he  mourned  in  his  heart."    Man  is  awakened, 
so  the  heart;  as  it  is  written  (Song  of  Songs),  "I  slept,  but  my  heart  was  awakened.'' 
Man  inquires,  so  the  heart;  as  it  says  (Preacher  i),  "I  turned  my  heart  to  inq 
Man  is  wise,  and  so  tho  heart;  as  it  is  written  (Proverbs).  "The  wise  heart  la, 
good  deeds."     Man  is  good,  and  the  heart;  as  it  is  written  (Proverbs),  "A  good 
heart  is  always  jolly." 

All  that  is  in  man  is  contained  in  the  heart,  and  tho  heart  is  equal  to  the  two  hun- 
dred and  forty-eight  portions  of  the  body.     There  are  twelve  actions  and  qu.-i 
distributed  to  the  various  instruments  of  the  body. 

The  brain  acts  through  thought  and  is  tho  thinking  machine.  The  month  divides 
the  food,  the  tongue  smooths  the  ground  food,  tho  pipes  of  the  lungs  do  the  bre.i  th- 
ing, and  so  on. 

But  hate,  love,  envy,  dwell  only  in  tho  heart;  therefore  it  is  said,  "Do  not  hate 
thy  brother  in  thy  heart;  love  thy  God  with  all  thy  heart.1'  God  thereto:  e  looks  only 
into  the  heart;  as  it  is  written,  "  Man  sees  with  the  eyes,  while  God  looks  into  tho 
heart." 

M,  or  Mini.  Why  pronounced  with  both  letters  T  Because  both  are  on  the  height  of 
the  ulorious  throne,  where  they  chain  the  crowns  of  light.  When  the  time  for  sancti- 
licat  ion  comes,  and  God  does  not  step  down  from  His  height,  they  approach  each 
other  saying,  "  When  will  I  come  to  see  the  face  of  tho  Lord?"  (Psalms.)  When 
the  Lord  comes  down  then  all  the  letters  open  their  mouths  with  song  of  praise, 
the  open  M  says,  "  Thy  kingdom  is  forever,"  while  the  closed  M  says.  "  And  Thy  realm 
i>  in  all  the  generations." 

At  that  time  the  Lord  takes  all  the  letters  and  kisses  them,  placing  two  crowns 

upon  each  —  the  one  the  crown  of  glory,  tho  other  a  crown  of  glory.     To  the,  open  M 

ves  two  crowns,  and  totheelosod  M  one  of  ruling  and  other  of  majesty,  and  places 

one  to  His  right  and  the  other  letter  to  1  1  is  left,  saying,  "  My  letters,  which  1  engraved 

with  pen  of  lire,  my  kingdom  is  only  proclaimed  through  you.'' 


AN    ANCIENT    JEWISH    PRIMER.  717 

With  the  open  M  the  Lord  is  called  ''King  of  Kings,"  while  with  the  closed  M  Ho 
is  called  "Ruler  of  Rulers."  When  the  two  M's  hear  it,  they  open  their  mouths  in 
song  of  praise,  and  all  the  celestials  come,  fall,  and  bow  before  the  Holy  One,  sing- 
ing and  praising  the  Almighty. 

X,  or  Xun.  Why  is  the  one  N  straight  and  the  other  in  a  resting  attitude  ?  Because 
with  them  was  the  soul  of  man  created,  as  every  soul.  Sometimes  it  rests  and  some- 
times it  stands.  When  she  (the  soul)  is  in  the  body  she  is  resting,  and  when  she  is 
out  of  the  body  she  is  standing. 

A  king  wanted  once  to  enter  his  palace,  which  was  an  unclean  place,  and  he  says 
to  his  servant,  Bring  the  candle  in.  So  the  Lord  created  man  from  dust,  blood,  and 
gull;  therefore  Ho  placed  in  him  the  soul  in  order  to  see  what  goes  on  in  that  dark, 
unclean  place,  and  the  soul  is  the  candle  of  the  Lord  (Proverbs  xxvi).  The  soul  of 
man  is  the  candle  of  the  Lord,  not  that  of  the  animal,  as  the  sonl  of  the  latter  has 
rest,  while  that  of  the  former  has  no  rest. 

When  man  dies,  his  sonl  is  brought  before  the  celestial  bench,  and  there  all  the 
deeds  are  arrayed,  and  the  judges  tell  all  he  did  on  that  day  or  on  that  hour  and 
place;  even  the  private  conversation  between  husband  and  wife  is  recorded.  If  he 
lost  his  children  when  he  was  alive,  they  ask  him,  "Why  did  you  lose  your  children  f " 
If  he  was  blinded,  or  became  deaf  in  life,  they  ask  him  to  account  for  it,  as  the  ways 
of  the  Lord  arc  even  and  only  sinners  are  stumbling  on  them.  They  ask  him  why 
he  stumbled  on  his  sin.  If  he  can  give  a  reasonable  answer,  they  accept  it;  if  not,  he 
is  whipped  with  a  whip  of  fire  and  he  turns  into  ashes.  The  ashes  are  scattered  to 
all  four  corners  of  the  world,  then  they  are  collected  by  four  angels,  an  angel  to  each 
corner,  and  they  put  the  ashes  in  the  grave,  to  be  there  till  judgment  drty. 

S,  or  Saniech,  means  the  leaner,  and  it  represents  the  Lord,  who  leans  the  fallen 
OIK'S,  as  it  is  written  (Psalnis  cxlv),  "The  Lord  leans  the  fallen  ones."  He  leans  the 
heavens  as  well  as  the  globes  of  the  planets  below  them.  Samech  means  also 
the  Torah,  which  is  leaned  on  the  prophet,  books-of  the  scribes,  and  on  the  oral 
L'w,  as  it  is  witten,  "The  well  which  was  dug  by  the  princes,  by  the  nobles  of 
the  nations."  Well  means  the  Torah,  as  it  says,  "The  well  of  living  wa^er."  And  the 
law  is  always  compared  to  Avater,  as  it  say?,  "Ho  who  is  thirsty,  go  to  the  water.1' 

Why  are  the  words  of  the  Torah  compared  to  water?  Because  as  water  leaves 
the  highest  and  comes  down,  so  the  Torah  likes  only  him  who  is  humble.  "Dug  by 
princes,"  they  are  Moses  and  the  seventy  elders  who  explained  the  laws  in  seventy 
languages.  "The  nobles  of  the  nation,"  they  are  the  scribes,  as  David,  Solomon, 
Ezra,  who  have  explained  the  law  to  Israel. 

E,  or  Ain,  means  the  eye  of  the  law,  which  is  the  eye  of  all  eyes  and  the  wisdom 
of  all  wisdom,  as  it  is  written  (Psalms  xix),  "The  law  of  the  Lord  enlightens  the 
eyes."  Wisdom  is  only  the  wisdom  of  the  law,  as  it  is  written,  "Ye  shall  keep  my 
laws,  as  they  are  your  wisdom  and  understanding." 

P,  or  Pe,  means  mouth,  and  mouth  means  Moses,  as  it  is  written  (Exodus),  "I  am 
a  hard  mouth,  and  a  stutterer  of  tongue."  Moses  said  to  the  Lord,  "I  know  Thou 
art  the  only  God,  and  Thou  hast  created  the  world  only  for  Thy  own  honor,  and 
created  man  only  to  do  Thee  honor,  and  every  portion  of  the  body  Thou  hast 
created  for  some  purpose  to  serve  Thee.  The  head  to  bow  before  Thee,  the  eyes  to 
see  Thy  glory,  the  ears  to  hear  Thy  honor,  the  nose  to  smell,  the  teeth  to  grind  the 
food,  the  pipe  to  give  in  and  to  give  out.  The  veins  as  blood  vessels,  the  skin  for 
complexion,  hands  to  fight  and  to  work,  feet  to  walk,  tongue  to  talk.  Xow  give  me 
talkative  power."  The  Lord  replied,  "Who  made  the  mouth  and  tongue  to  Adam? 
Of  course  I  did  it." 

7.,  or  Xadic,  means  the  righteous  of  the  world,  God  Himself,  as  He  does  right  to 
every  creature  in  the  universe.  If  God  had  not  given  to  man  mouth  and  touguo  the 
world  could  not  exist  for  a  moment.  When  Moses  refused  to  accept  the  mission  on 
account  of  being  a  stutterer  the  creatures  of  the  \vorld  began  to  tremble,  saying, 
"  Behold  Moses  who  once  will  speak  with  t::e  Sehechina  one  hundred  and  sevcnty- 
five  times  face  to  face  and  will  explain  every  letter  and  law  in  seventy  languages, 


718  EDUCATION   REPORT,  1895-96. 

yi  t  lie  s:iy-.  •  I  a:n  a  stutterer;'  what  shall  we  .-ay  ?"     For  that,  that  Moses  madehim- 

sclf  incapable  on  iiecouut  of  his  mouth,  the  Lord  uplifted  him,  as  it  is  written,  "and 

I  was  standing  between  you  and  the  Lord."  a  position  which  even  Mettatron  can  not 

;•  the  plea  that  he  pleaded.  "I  ;;m  '  .s  of  him, 

"Moses,  fare  to  face!  speak  with  him."  appoln'.ci:  over 

all  the  creation,  as  it  is  said,  "Moses,  my  servant,  the  faithful  in  my  household." 

When  Moses  reached  the  department  of  the  future  and  saw  ih--  pai ;  BS,  <>f 

insechrin,  of  the  Ral>l>is,  explaining  tho  law  in  forty-nine  ways,  and  11: 
•  ho  college  of  Rabbi  Akibah,  who  explains  three  hundred  and  sixty  1: 
for  the  laws,  ho  said,  "I  do  not  want  to  be  tho  me-senger  of  the  Lord.' 
Lord  knew  tho  reason  of  his  refusal,  BO  Ho  Bent  Sagnasel,  tho  Prince  of  Wisd>> 

»,  and  ho  brought  him  into  tho  colleges  where  tho  laws  are  taught. 
There  Moses  heard  the  Rabbis  saying  "That  law,  as  well  as  this  law.  is  delivered 
by  Moses  from  Sinai."    As  Moses  heard  this   he  was   calm,  and   with   fati-factim 
accepted  tho  mission  as  a  redeemer. 

K,  or  Kof,  means  M. >-•••*  who  surrounded  Pharaoh  with  all  words  of  wi-<'. 
enty  tongues.     When  Moses  and  Aaron  appeared  before  tho  king  they  found  there 
seventy  writers  writing  the  correspondence  in  seventy  laugna.- 

As  soon  as  they  beheld  the  two  messengers,  how  their  faces  were  shining  like  the 
sun,  and  each  word  they  uttered  was  of  fire,  and  seeing  the  stick  upon  which  was 
en-raved  the  pronounced  name,  they  began  to  tremble,  throwing  away  their  pens 
and  letters,  bowing  in  fear  before  Moses  and  Aaron. 

Then  the  king  asked  them,  "Who  has  sent  you  to  me?"     They  replied,  "The  God  of 
th  •  Hebrews."    He  asked  again,  "What  is  His  Dame,  what  of  His  sti< 
many  countries  has  Ho  conquered,  how  many  are  the  numbers  of  Hi ;  :, 
They  answered  him.  "His  strength  is  full  the  universe,  Heaven  is  1 1  is  throne,  His  word 
is  lire  and  shakes  up  mountains,  His  bow  is  fire,  His  arrows  are  of  fire.     Ho  is  tl: 
ator  of  all  and  the  peacemaker  between  lire  and  water.     With  His  word  He  c: 
the  world,  by  utterance  formed  tho  mountains,  and  by  wisdom  Ho  creates  tho  child 
iu  the  womb  of  his  mother.     He  clothes  tho  skies  with  clouds,  and  lets  rain  fall  upon 
the  earth  to  maintain  tho  life  of  all.''     Said  tho  king  to  them,  "I  do  not  need  Him.  as 
'••d  myself/'  as  it  is  written  (Ezechiel  xxviii)  "Mine  is  the  Xile  and  I  created, 
ni.-.     What  you  say,"  the  king  continued,  "that  He  makes  rain  and  dew;  my  Xile 

n  my  land  to  bring  forth  tho  sweetest  fruit.     But  wait:  I  will  bring  the 
oranda-  of  yore,  containing  tho  letters  of  ancient  kings;  perhaps  I  will  lind  ; 
them  some  letters  of  your  God,  for,  so  far  as  I  know,  lie  never  has  sent  to  nn 
writings  or  greetings.''     Ho  opened  his  museum  and  called  upon  the  seventy  writers 
TV  languages  at  tho  same  time.     Xot  finding  His  name,  he  said  to 
Mo  (•:•-  and  Aaron,  "I  know  neither  of  Him  nor  of  His  might."     HI-  then  sent  word  to 
all  tho  wise  men  in  Egypt  to  inquire,  and  they  said,  "Yes;  we  heard  about  the  name 
of  their<iod;  wo  heard  that  He  is  the  son  of  wise,  the  son  of  anci.  At  that 

tinn-  the  Lord  said,  "  Fools,  yo  call  yourselves  'wise  ones'  and 

the  sou  of  kings,''  as  it  is  written  (Isaiah  xiv),  "Only  fools  are  tho  princes  of 
:   the  wi:-e  counselors  of  Pharaoh  have  foolish  advice;  for  how  coul-l  you  say  to 
Pharaoh  that  I  am  the  son  of  wise,  the  son  of  ki: 

1,'.  i.r  I.'eish,  is  the  Almighty,  who  is  the  head  of  the  world  and  its  end.     R  is  tho 
word  of  tho  Lord  by  which  lie  has  created  the.  seven  heavens.     R  is  the  meaning  of 
.  which  n.  •  •],  whom  the  Lord  has  made  the  head  i>:'  the  heathen, 

or  Slieiu,  means  teeth  ;  those  are  th--  ti  cth  of  the  wicked,  which  will  ' 
times — one  time  her.-  in  this  life,  second  in  life  hereafter,  third  in  the  ' 
.     As  the  Shein  has  three  heads.  M>  the  Almighty  will   break  the   teeth  of  tho 
wicked  three  times. 

The  teeth  of  tin-  wieki-d  will  grow  out  of  their  mouths  L'2  cubits  long  at  the  time 
of  the  Messiah.     The  people  will  wonder  upon,  and  they  will  be  informed,  that  is 
.,te  up  tho  wealth  of  the  pious  in  life. 


AN    ANCIENT    JEWISH    PRIMER.  719  ' 

Tho  Shein  Las  three  branches,  symbolizing  tlio  tlirec  worlds  in  which  man  lives — 
this  life,  life  hereafter,  and  the  life  of  the  Messianic  era.  The  Shein  symbolizes  the 
three  snnctifications  of  this  world — the  sauctification  of  the  Lord,  the  sanctification 
of  the  Sabbath,  and  the  tanctification  of  Israel. 

T,  or  Taw,  means  longing;  man  longs  for  everything  in  this  life.  Man  is  born 
naked,  without  dress,  without  shoes,  without  knowledge,  without  understanding, 
without  thought,  without  word,  without  tongue,  without  law,  without  strength, 
without  power,  without  riches,  without  wife  and  children,  without  walk  and  deeds; 
-  soon  as  he  goes  out  from  his  mother's  womb  he  longs  only  to  talk  of  t!:o  tong;:-. , 
and  when  he  gets  it  he  longs  to  the  walk  of  the  feet,  and  when  ho  gets  it  he  u. 
knowledge,  and  his  desire  extends  gradually  to  all  things  ho  sees.  But  when  ho 
parts  from  this,  ho  goes  out  empty,  as  it  is  written  (Kings  ii),  "The  days  of  David 
approached  to  their  cud."  The  day  of  the  king  is  not  written,  only  of  David,  as 
there  is  no  kingdom  at  the  day  of  death. 

Eabbi  Alia  used  to  say,  "The  end  of  the  best  is  to  be  killed,  the  end  of  man  to  die, 
and  all  are  ready  for  death.  Hail  to  him  whose  labor  was  in  the  law  and  did  tho 
will  of  his  Creator,  grew  with  a  good  name,  and  parted  from  tho  world  with  a  good 
name.  Ou  such  a  man  is  writteu.  A  good  name  is  better  thau  good  oil,  and  tho  day 
of  death  better  than  the  birthdav." 


UNITED  STATES  BUREAU  OF  EDUCATION. 

CHAPTERS  FROM  THE  REPORT  OF  THE  COMMISSIONER  OF  EDUCATION 

FOK  1894-95. 


PROTECTION  OF  ITALIAN  EMIGRANTS 
IN  AMERICA. 


EDUCATION  AND  THE  TALMUD. 


PUBLICATIONS  OF  THE   BUREAU  OF  EDUCATION. 


SCIENTIFIC  TEMPERANCE  INSTRUCTION. 


WASHINGTON: 

GOVERNMENT    PRINTING    OFFICE. 
189C. 


CHAPTER  XLV. 

THE  PROTECTION  OF  ITALIAN  EMIGRANTS  IN  AMERICA. 

By  LUIGI  BODIO. 


One  of  the  most  important  questions  treated  at  the  Geographic  Congress  in  Rome, 
in  September  last,  was  that  of  the  care  and  protection  of  emigrants.  The  resolutions 
adopted  at  tho  Geneva  Congress  of  1892  wero  (in  substance)  that  colonization  laws 
should  include  a  small  plot  of  land  f, >r  the  emigrant  so  that  ho  might,  as  cultivator, 
bo  assigned  to  proprietorship.  The  Italian  Government  should  have  an  office  of 
information  so  as  to  keep  in  touch  with  the  colonization  going  on  in  foreign  coun- 
tries, as  well  as  with  the  actual  conditions  of  the  colonists;  that,  in  addition  to  pri- 
vate associations  inte:ested  in  emigration,  a  public  association  should  act  in 
concurrence  with  emigration  agents,  so  as  to  give  aid  to  the  emigrant  and  help  him 
to  acquire  laud;  that  tho  emigration  laws  of  1888  should  be  modified  as  regards 
agents,  snbagcnts,  guaranties,  etc. 

The  Congress  (of  Rome?)  recommended  that  the  military  laws  be  made  less  strin- 
gent for  Italians  living  in  foreign  countries,  without,  however,  interfering  with  the 
principle  of  obligatory  military  service. 

Now,  it  may  be  stated  that,  in  the  last  few  years,  emigration  has  been  diminishing 
in  intensity,  not  alone  from  Italy  but  from  all  Europe.  The  Italian  emigrants  to 
tho  United  States  numbered  about  70,000  in  1893  and  only  39,000  in  1894.  Emigra- 
tion to  Brazil  oscillates,  too,  from  year  to  year,  namely,  40,000  Italians  in  1887,  104,000 
in  18S8;  36,000  in  tho  succeeding  years;  in  1891,  183,000;  with  a  drop  to  43,000  in 
1891.  In  the  Argentine  Republic  tho  Italian  immigration  was  75,000  in  1888,  and 
88,000  in  1889;  then  in  successive  years  39,000  and  15,511  in  1891,  with  a  later  increase 
to  37,OCO. 

As  tho  social  and  economic  conditions  of  tho  countries  furnishing  the  emigrants 
can  not  suffer  such  mutations  from  year  to  year,  it  is  evident  that  these  variations 
depend  upon  the  prosperity  and  crises  in  the  countries  \\  here  colonies  are  established, 
hence  efforts  should  bo  made  to  protect  the  emigrants  from  the  obstacles  which  they 
encounter.  Emigration  is  a  necessity  for  our  country  [Italy],  and  we  ought  to  wish 
that  iu  tho  preseut  agricultural  and  industrial  conditions,  with  so  little  capital  to 
dispose  of,  thousands  more  may  go  forth  where  they  may  find  work. 

The  density  of  population  is  107  to  the  square  kilometer  in  Italy,  the  average  in 
Germany  is  97,  in  Austria  80,  in  France  72.  Franco  has  abundance  of  capital,  laud 
cultivated  to  the  highest  degree,  conditions  of  ease  and  competency  in  rural  dis- 
tricts, and  a  third  less  population  than  iu  Italy,  where  the  conditions  are  so  different, 
the  poor  peasantry  and  workingmen  having  become  a  peril  to  the  social  equilibrium. 
So  tliat  emigration  becomes  an  aid  to  those  who  are  left,  as,  with  the  capital  hi  hand, 
they  can  more  advantageously  <  arry  on  manufactures  and  develop  agriculture. 

Discussions  of  tho  <  olonization  of  Eritrea  (Italian  possession  in  Africa)  are  very 
earnest,  and  the  Hon.  Franchetti,  who  has  studied  the  subject  on  tho  spot,  states 
that  at  least  4, 000  lire  ($772)  capital,  to  be  provided  by  tho  Government,  is  requisite 

1789 


1790  EDUCATION   REPORT,  1894-95. 

for  a  family  of  seveu  persons,  in  order  to  construct  cabins,  to  obtain  proper  imple- 
ments, to  develop  their  lands,  to  survey  the  land,  to  prepare  waterworks,  etc. 

There  is  also  discussion  iu  regard  to  colonizing  Sardinia  and  of  populating  the 
Campagna  (dt  popolaro  1'Agro  roinano),  but  this,  too,  requires  capital,  and  there  are 
various  obstacles,  which,  especially  on  the  island  of  Sardinia,  complicate  matters. 
[Hero  follow  laws  governing  taxation,  etc.,  in  Sardinia;  objections  to  home  coloni- 
zation, want  of  capital  for  waterworks,  and  proper  sanitation.]  But  in  America  our 
emigrants  do  not  require  subsidies  from  the  mother  country ;  they  are,  to  bo  sun-,  at 
a  disadvantage  the  first  year,  owing  in  part,  to  want  of  organization;  but  they 
carry  with  them  a  little  money,  a  few  tools  of  trade,  and  do  not  leave  debts  behind. 

Onr  duty  is  to  protect  and  patronize  voluntary  emigration — tho  only  form  of  it 
which  bears  with  it  latent  energy,  the  force  of  initiative,  and  the  resistencc  to  what- 
ever bars  the  emigrant's  road  to  success  iu  a  new  country,  or  in  his  native  country. 
Onr  duty  is  to  aid  tho  masses  in  procuring  employment  suited  to  their  condition,  to 
prevent  interested  agents  taking  advantage  of  their  good  faith,  to  overcome  tho 
obstacles,  to  seek  openings  for  them,  to  bring  the  emigrants  into  the  neighborhood  of 
agricultural  and  mining  sections,  dockyards,  etc.,  as  may  be  suited  to  their  previous 
training  or  condition  in  life. 

The  agents  for  emigration  nnmber  31  in  Italy;  warranty,  2,690,000  lire  (.*519,170); 
subagents,  5,172  in  1892,  increased  to  7,169  to  date.  They  have  more  than  doubled 
in  some  provinces  within  a  few  years. 

In  Switzerland  tho  l:\ws  restrict  the  number  of  snbngents;  once  there  wcro  about 
400,  paid  according  to  the  nnmber  of  emigrants  received,  so  that  then-  developed  a  kind 
of  propaganda.  A  law  of  1888,  modifying  that  of  1S80,  imposed  a  bond  of  3,000  lire 
($660)  and  a  tax  of  30  lire  ($5.79).  As  a  result,  the  snbagents  decreased  to  170. 
Swiss  laws  now  prevent  propagandn,  or  enforced  emigration,  «s  (lie  consent  of  the 
federal  council  is  required  before  closing  a  contract  with  any  person  having  to  <lo  with 
thoemigrant,  to  which  person  money  may  bo  paid  for  the  journey  by  societies,  foreign 
governments,  or  private  corporations  of  other  countries.  Our  [Italian]  laws  do  not 
forbid  the  emigrants  going  away  if  tho  money  has  bo;-n  paid  down  by  government  or 
a  colonization  society,  bnt  if  the  amonnt  has  been  exacted  from  the  emigrant  the 
agent  is  to  see  that  tho  emigrant  receives  double  that  amount.  In  any  case,  the  reg- 
ulations are  nil  which  require  tho  emigrant  to  work  hi-*  passage  either  on  ship  or 
other  means  of  transport.  Some  of  our  emigrants  arc  given  free  passage  by  tho 
authorities  of  Brazil,  who  desire  peasants  with  families  in  good,  healthy  condition 
and  capable  of  taking  hold  of  some  class  of  work.  The  governmental  arrangements 
are  made  with  banking  firms,  who  take  tho  responsibility  of  forwarding  the  emi- 
grant from  a  European  port  to  a  Brazilian  port. 

[Signer  Bodio  then  goes  on  to  state  the  methods  employed  in  Switzerland  and  in 
Italy  to  prevent  tho  taking  advantage,  of  emigrants,  and  the  punishment  awarded  to 
agents,  snbngents,  etc.] 

New  laws  are  being  made  restricting  subngo-nts,  getting  a  better  class  of  educated 
persons  in  such  positions;  forbidding  innkeepers,  liquor  dealers,  railroad  agents,  etc., 
to  bo  subagents.  Experience  has  taught  that  interested  persons  are  not  proper  sub- 
agents,  if  the  emigrant  is  to  be  dealt  justly  with.  In  place  of  closing  the  con 
just  as  the  emigrant  embarks,  this  is  to  be  done  (when  the  laws  go  into  force)  at  tho 
point  of  starting  out,  so  that  there  may  be  time  to  see  that  all  regulations  are 
adhered  to.  No  minors  are  to  be  allowed  to  go  as  emigrants  unless  an  older  person 
is  responsible  for  them  at  tho  beginning  and  close  of  the  journey.  If  tho  committee 
stationed  at  a  place  of  embarkation  refuse  to  take  the  emigrant,  the  agent  is  to  see 
that  he  be  returned  to  his  homo  and  his  goods  with  him,  and  that  ho  receive  what- 
ever sum  he  [the  emigrant]  may  have  paid  out.  To  date,  the  public  charities  have 
taken  such  matter  in  hand.  If  the  emigrant  has  readied  the  foreign  land,  the 
agent  is  responsible  for  his  return,  if  refused  admittance  by  tho  authorities,  because 
the  laws  governing  emigration  are  known  to  him.  If  the  emigrant  finds  that  he  is 


PROTECTION    OF    ITALIAN    EMIGRANTS.  1791 

not  being  properly  treated,  lie  may  reclaim  his  rights  from  the  consul,  or  from  the 
director  of  the  Italian  Aid  Society,  who  is  to  present  such  claim  to  the  nearest  con- 
sular agent.  Verbal  statements  are  permi&sible  to  consuls,  immigrant  agents,  etc., 
in  the  foreign  countries,  and  as  a  last  resort,  in  case  of  punishment,  tho  minister 
of  the  interior  may  be  appealed  to.  [These  and  other  regulations  arc  described  to 
prevent  the  agent  tyrannizing  over  the  emigrant.] 

As  for  military  regulations :  Tho  recruit  living  in  a  foreign  country  submits  to  the 
physical  examination  by  a  physician  before  the  Italian  consul.  If  received  ho  is 
sent  to  Italy,  free  of  expense,  on  a  ship  of  the  Italian  Navigation  Company.  If,  for 
family  reasons,  health,  or  study,  he  desires  to  go  to  his  country  for  a  three  months' 
period,  he  can  do  it  with  the  permission  of  the  consul  and  of  his  commandant.  The 
old  controversy  relative  to  double  nationality  should  bo  eliminated  in  future. 
The  best  solution  seems  to  be  that  whieh  holds  between  Spain  and  Argentina. 
When  the  person  claims  to  be  of  one  or  the  other  nationality,  the  matter  is  to  bo 
decided  in  accordance  with  the  laws  where  resident.  If  this  seems  hardly  to  agree 
with  the  principle  jure  sauguinis,  established  by  the  Italian  and  other  European 
codes  based  on  Roman  law,  it  is  tho  principle  of  tho  nationality  jure  loci,  which — we 
can  not  fail  to  recognize  it— is  an  outcome  of  the  political  conditions  in  the  young 
American  States.  Thus,  if  he  be  born  in  Argentina  of  an  Italian  father,  he  would 
be  considered  an  Argentinian  as  long  as  he  remains  in  America;  should  he  come  to 
live  in  Italy  he  would  be  considered  an  Italian. 

Now  let  us  see  what  protection  is  given  to  our  emigrants  arriving  in  American 
ports.  Tho  minister  of  foreign  affairs,  Baron  Blanc,  has  succeeded  in  obtaining  an 
important  concession  from  the  Government  of  the  United  States,  and  has  created  an 
office  of  inspection  and  protection  of  Italians  at  Ellis  Island,  where  emigrants  dis- 
embark for  New  York.  It  is  a  noticeable  fact  that  even  prior  to  the  industrial  and 
commercial  crises,  a  feeling  prejudicial  to  immigration  was  found  among  the  people, 
on  account  of  cheap  labor,  for  European  workingmen  were  willing  to  receive  sala- 
ries inferior  to  those  of  American  laborers.  Hence  American  legislation  endeavored 
to  limit  immigration.  The  limitation  included  sick  people,  paupers,  those  engaged 
for  contract  labor.  The  majority  of  those  sent  back  by  the  Federal  immigration 
agents  at  Ellis  Island  are  Italians  who,  poorer  than  other  nationalities,  have  made 
contracts  to  go  to  work,  and  state  that  at  once,  as  they  suppose  they  will  be  quickly 
received  in  America  if  they  are  not  liable  to  become  objects  of  charity.  Yet  they 
are  inexorably  repulsed  because  of  the  very  laws  of  limitation  (contract  laws).  The 
American  officials  frequently  turn  back  our  emigrants  who  have  left  wife  and  family 
in  Italy,  under  the  clause  of  "undesirable  immigration,"  because  they  [the  Italians] 
make  declaration  that  they  have  been  in  America  before  without  naturalizing  them- 
selves, and  that  they  do  not  intend  to  become  citizens;  or  else  it  resolves  itself  into 
the  fact  that  they  have  made  their  money  in  America  and  returned  to  their  home, 
then  they  come  back  to  the  United  States  again  to  repeat  their  former  success.  The 
United  States  welcomes  emigrants  who  may  become  a  permanency  and  assimilate 
themselves  with  the  American  people,  who  desire  to  take  part  in  its  political  life, 
learn  the  language  of  the  country,  settle  down  and  have  families,  the  children  of 
which  (by  aspiration  and  character)  become  Americans.  Bat  "birds  of  passage" 
they  do  not  welcome.  It  is  not  so  much  the  quantity  as  the  quality  of  the  immi- 
grant which  the  United  States  authorities  desire  to  control,  for  the  nonassimilating 
elements  among  emigrants  arc  not  in  harmony  with  the  social  and  political  con- 
ditions of  the  Republic.  In  1894-95  there  were  731  Italian  emigrants  sent  back  out 
of  33,902  who  reached  Ellis  Island.  The  economic  condition  of  onr  emigrants  to  the 
United  States  is  demonstrated  by  the  inquiries  made  by  tho  American  authorities, 
for  the  newly  arrived  individual  is  asked  to  show  how  much  money  he  has.  The 
33,902  who  disembarked  at  Ellis  Island  had  :?:5»>2.000,  or$10.23  each;  included  among 
them  were  those  sent  back  as  paupers  and  undesirable  immigrants.  In  1893-94 
similar  statements  hold  good.  Our  minister  of  foreign  affairs  interested  himself  to 


1792  EDUCATION   REPORT,  1894-95. 

protect  the  emigrants  in  America  and  to  disarm  that  prejudice  toward  our  com- 
patriots. And  this  is  in  fact  the  basis  of  the  most  loyal  cooperation,  the  effort  to 
suppress  enforced  emigration,  either  from  within  or  without.  In  June,  1894,  an 
American  office  was  opened  at  Ellis  Island  in  connection  with  the  Federal  office  of 
immigration,  in  which  office  such  information  could  be  obtained  as  is  furnished  by 
State  hoards  of  immigration,  by  railroad  lines,  by  corporations  and  individuals, 
inducements  for  work,  etc.  The  Secretary  of  the  Treasury  permitted  our  ambas- 
sador to  suggest  one  or  more  Italian  agents  for  that  office  who  could  give  the  neces- 
sary information  and  make  the  needed  suggestions  to  our  emigrants.  Prof.  Alex. 
Ohlrini,  a  young  cultured  Italian  familiar  with  the  United  States  from  a  residence 
there  of  ten  years,  was  made  the  first  agent,  and  Chevalier  Egisto  Rossi,  who  wrote 
a  work  on  the  United  States  of  America,  was  made  the  second  agent. 

It  is  to  be  hoped  that  the  Italian  Government  will  now  do  its  part  by  furnishing 
these  agents  with  whatever  is  requisite,  so  that  they  may  be  able  to  aid  the  emi- 
grants in  finding  occupations,  obtaining  lands,  etc.  The  Italian  Government  has, 
to  date,  the  expenditure  of  $500  a  month  for  the  two  commissioners  and  their  office, 
but  the  work  of  these  agents  ought  not  to  limit  itself  to  assisting  the  Italian  emi- 
grants in  connection  with  the  American  office,  if  that  office  believes  it  necessary  to 
send  them  back  on  account  of  one  or  another  law,  but  the  Italian  agents  should  be 
situated  to  aid  the  emigrant  in  obtaining  another  hearing  so  that  he  may  disembark 
and  continue  his  trip  to  some  other  State. 

It  is  not  enough  that  our  agents  aid  the  emigrants  against  unfair  treatment,  on 
shipboard  or  shore,  but  they  should  be  ablo  to  give  them  information  concerning  the 
States  where  they  are  best  able  to  obtain  work,  to  settle  as  agriculturists  or  in  min- 
ing districts  rather  than  to  remain  in  New  York,  where  their  condition  is  <!epl.  ruble. 
Means  are  lacking  so  far  to  bring  the  Italian  agency  jn  New  York  to  this  point  of 
efficiency.  For  it  is  necessary  that  the  agents  bo  so  situated  that  they  can  travel  to 
other  parts  of  the  States,  so  as  to  determine  for  the::  M-lvcs  as  regards  climatic  con- 
ditions, the  agrarian  conditions,  violability  of  contra;  ts,  etc.  Of  the  31,000  Italian 
emigrants  who  arrived  in  the  United  States  in  1894-95  about  20,000  passed  the  office 
of  our  commissioner  (Oldrini)  direct  for  New  York  and  its  environs,  and  about  14,000 
were  forwarded  to  other  States,  where  they  had  families,  or  to  mining  districts,  etc. 
It  in  deemed  advisable  to  aid  them  to  go  to  the  Central  States,  to  the  mines  of  Colo- 
rado, to  Michigan,  Minnesota,  to  Texas  ranches,  or  to  the  fruit-growing  regions  of 
California.  A  sum  of  $10,000  is  required  to  place  the  Italian  emigration  ollice  in  New- 
York  upon  a  suitable  footing,  to  institute  a  labor  bureau,  such  as  is  found  at  the 
barge  office  for  Germans  and  Irish,  so  that  the  emigrants  will  not  have  to  deal  \\  ith 
the  bosses  (or  padroni),  as  is  now  the  case,  but  vi!  1  fitid  that  they  can  obtain  all  infor- 
mation at  this  bureau,  or  colonization  office.  With  such  a  sum  at  disposal,  there 
might  be  a  savings  bank,  or  bank  of  deposit,  arranged  with  such  securities  that  the 
emigrants  would  not  again  see  the  bankers  disappear  with  about  $150,000  of  their 
savings,  as  was  done  one  year.  Where  are  we  to  find  the  $10,000  requisite,  for  such 
purpose!  In  the  green  book  (libro  verde)  published  by  the  minister  of  foreign 
affairs,  in  which  are  found  the  regulations  which  led  to  the  establishment  of  the 
Italian  emigration  office  at  Ellis  Island,  there  is  a  suggestion  which  seems  opportune. 
It  is  suggested  that  20  lire  ($3.86)  be  required  by  the  Government,  from  tin1  agenry, 
for  each  emigrant.  As  there  were  in  these  last  years  between  33,000  and  65,000  such 
persons,  this  amount  would  be  soon  acquired.  The  minister  who  foresaw  the  need 
of  protection  for  the  Italian  emigrants  in  the  United  States  also  saw  the  need  of 
such  protection  in  other  countries.  In  Argentina  tho  Italian  is  as  in  his  own  home. 
In  Brazil  there  is  need  of  such  an  office  of  control,  for  of  the  Italians  goin.^  to  15rax.il 
it  is  necessary  to  distinguish  between  the  State,  colonies  and  those  of  private  enter- 
prise. Many  Italians  are  well  placed  in  Hra/.il,  others  have  to  undergo  many  hard- 
ships ere  they  obtain  tolerable  positions.  The  organi/atiou  of  these  colonization 
enterprises  needs  modifying,  for  oftentimes  the  promises  held  out  are  not  lived  up  to. 


PROTECTION    OF    ITALIAN    EMIGRANTS.  1793 

Monopolies,  depreciation  of  money,  exorbitau  fc  prices,  are  among  the  obstacles  to  cou- 
teud  with.  If  a  few  commissioners,  or  regularly  established  governmental  agents, 
were  connected  possibly  with  the  legations  in  the  different  countries,  they  would  be 
useful  to  the  colonists  in  many  cases,  and  would  render  abuses  impossible,  etc.  Ifc 
will  be  a  fortunate  day  for  Italians  going  to  Brazil  when  authorized  agents  are  there- 
to  aid  them  at  embarkation  and  on  their  farther  trips  inland.  It  is  to  be  hoped  that 
public  opinion  in  Italy  will  become  more  favorable  to  emigration.  The  outcome  of 
this  will  bo  that  the  proprietor,  in  order  to  obtain  help,  will  pay  better  wages,  and. 
emigration  will  not  be  synonymous  with  untold  misery  at  home. 

Wo  may  look  upon  emigration  as  a  step  in  advance  toward  the  bettering  and  equal- 
izing of  conditions.  Rather  than  solicit  the  return  of  the  emigrant  to  his  native 
laud,  r;ither  than  regret  that  emigration  transforms  itself  from  temporary  to  perma- 
nent, we  should  rejoice  that  the  quality  of  emigration  is  improved,  the  arrangements- 
become  more  stable,  the  families  are  reunited,  the  mother  country  influence  i» 
strengthened. 

Emigration  is  a  good  thing  for  the  mother  country — we  utter  this  sentiment  earn- 
estly. It  is  the  safety  valve,  or  security,  against  envy  and  class  odium,  an  efficacious 
instrument  in  the  equalization  of  human  forces.  And  for  Italy,  as  for  all  peoples 
who  are  late  iu  entering  upon  new  conditions,  emigration  is  a  school  forthe  civilizing 
processes  along  scientific  lines  and  iu  adopting  new  methods.  Thus  it  is  the  duty  of 
those  who  have  already  entered  upon  the  new  phases  of  civilization  to  assure  vigor- 
ous protection  to  the  advance  guard,  composed  in  part  of  youthful  blood.  Protec- 
tion, material  aid,  and  guidance  should  bo  offered  to  the  emigrant.  And  I  salute 
with  great  pleasure  that  part  of  our  emigration  which  is  going  to  settle  in  the  midst 
of  a  people,  superior  through  their  methods,  perseverance,  and  economic  power,  in 
the  very  heart  of  the  dominant  people  of  to-day — the  Anglo-Saxon  race. 

This  race  is  the  dominating  one  to-day,  because  it  is  educated  to  a  spirit  of  reform, 
which  opposes  the  resigning  of  one's  rights,  the  frittering  away  of  individual  energy, 
opposes  apathy  toward  work,  etc. 

It  is  necessary  to  take  the  world  as  it  is,  and  it  should  be  repeated  in  the  chief 
towns  of  communes  that  the  emigrant  is  the  best  exponent  of  his  country's  nceda 
(the  best  drummer  for  his  own  country),  and  that  after  him  como  the  experts  sent 
out  from  the  manufactory,  the  authors,  the  diplomatists,  and  lastly  the  defense  by 
means  of  the  army. 

ED   95 57 


CHAPTER  XLVI. 
EDUCATION  AND   THE  TALMUD.1 


By  NAPHTALI  HERZ  IMBER. 


CONTENTS. 


Introduction. 

Primitive  education  among  the  various  nations. 

Tbo  Chaldeans. 

The  Hebrews. 

The  Egyptians. 

The  Greeks. 

The  Romans 

The  Xorsemeii. 
Mosaic  educational  laws. 

Moses  in  the  land  of  the  Chaldeans. 

Moses  and  the  Bible. 

Moses   breaking    patriarchal    systems     and 
traditions. 

Moses  hoisted  the  Chaldean  emblem  in  place 
of  that  of  Elohim. 

Selecting  teachers. 

Laws  to  teach. 


The  school  of  the  prophets. 

From  the  building  of  the  Temple  to  the  exile. 

In  the  school  of  the  captors. 
Educational  reform  by  the  Great  Synod. 
The  Talaind. 

The  two  Talmnds. 

Disfranchisement  of  the  ignorant. 
Rabbinical  educational  laws. 

The  teacher. 

The  public  schools. 

Punishment. 

Vacations. 

Educational  duties  of  parents. 
Religious  education. 
Babylonian  education. 
Methods  employed  in  the  public  schools. 
Titles  and  terms. 

From  the  Great  Synod  up  to  the  time  of  Jehoshna 
ben  Gamla. 


INTRODUCTION. 

When  the  battle  of  Koenigrjitz  was  fought,  ending  with  a  decisive  victory  for  fhe 
Prns.-iaus  over  the  Austrians,  Prince  Bismarck  spoke  those  winged  words:  "The 
schoolmaster  has  conqnered."  Indeed,  that  famous  battle  was  an  excellent  illus- 
tration of  the  great  power  of  education,  and  the  Prussian  schoolmaster  has  shown 
that  his  pen  could  penetrate  deeper  than  the  shot  and  shell  of  the  Austrians.  Even 
the  ancients  knew  of  the  great  influence  of  education,  and.  Jewish  history  has 
recorded  a  fact  which  is  equal  to  that  of  Koenigriitz.  "Jerusalem,"  says  the  Tal- 
mud, "was  besieged  by  the  Romans,  and  the  once  powerful  Hebrew  nation  was 
crushed  to  death  by  the  legions  of  the  pagans.  While  Vespasian  besieged  the  City 
of  the  Lord,  wherein  civil  war  and  starvation  killed  more  people  than  the  arrows  of 
the  Roman  archers,  an  humble  Rabbi,  Johannes  ben  Saki  by  name,  knelt  before  the 
groat  victorious  Emperor,  praying  for  mercy  for  his  people.  'What  shall  I  grant 
you  ."  asked  the  proud  victor.  'Grant  me,'  replied  the  sage  in  a  low  voice,  'the 
school  of  Jabno  and  its  schoolmasters.'"  The  victor  granted  the  request.  He 
probably  never  dreamed  that  from  that  little  school  the  national  spirit  of  the 
Hebrews  would  rise  with  more  vigor.  How  could  he,  when  it  looked  as  though 
the  whole  nation  were  wiped  from  the  face  of  the  earth.  Jerusalem  was  a  pile 
of  debris;  her  people  had  been  slaughtered  by  thousands  or  made  cripples.  Those 

1  An  historical  sketch  of  educational  evolution  among  the  ancient  Hebrews  and  other  primitive 
nations. 

1795 


1796  EDUCATION   REPORT,  1894-95. 

who  escaped  death  were  carried  into  captivity  to  be  made  a  show  of,  serving  as  living 
trophies  for  the  home-coming  victor  in  his  triumphal  march.  Under  such  cirrum- 
stauces  and  conditions  the  remnant  of  the  Jewish  race  was  found  at  the  time  of  the 
destruction,  so  that  even  the  best  patriots  could  not  dream  of  an  attempt  at  resto- 
ration. Yet  fifty-five  years  after  the  destruction  the  national  spirit  which  was  kept 
alive  in  the  little  school  of  Jabne  arose  with  vigor,  and  the  25,000  pupils  of  Rabbi 
Akiba,  those  penmen  drilled  by  the  schoolmaster,  restored  the  national  pride  to  its 
olden  glory.  The  -heroic  straggle  of  Bar  Kochba  (the  Son  of  the  Star),  who  was 
proclaimed  king  of  the  Hebrews,  is  known  to  fame,  and  the  coin  he  used  is  still  pre- 
served in  museums  as  a  silent  witness  of  the  successful  attempt  and  the  vital  power 
of  the  nation.  Now,  who  performed  this  marvel,  which  seemed  an  impossibility  T 
The  schoolmaster  from  Jabne.  The  educator  blew  into  the  dry,  dead  bones  of  Judah 
the  breath  of  life,  aud  they  were  resurrected  to  activity. 

Education  is  not  only  a  power  in  a  struggle,  it  is  also  a  preserver  of  life,  and  the 
reason  for  the  preservation  of  the  Hebrew  race  is  its  wonderful,  early  developed 
education.  Every  Jew,  no  matter  of  what  standing  or  reputation — even  those  from 
darkest  Hussia,  where  99  per  cent  of  the  natives  can  scarcely  sign  their  names,  even 
those  Jews — is  able  to  read  and  write  in  his  own  language.  In  America  we  have 
a  vivid  picture  of  the  great  power  of  education,  for  what  has  made  this  country  so 
great  in  every  respect,  if  not  the  schoolmaster  f  Instead  of  being  in  the  rear  guard, 
it  is  marching  onward — a  pioneer  of  culture,  leading  the  advancing  march  of  prog- 
ress. All  this  is  due  to  education.  The  educational  system  of  the  United  States 
is  its  best  bond  for  its  continued  greatness.  The  American  schoolmaster  may  reflect, 
while  sitting  at  the  foot  of  the  Washington  Monument,  upon  the  educational  system 
of  the  ancient  Hebrews,  two  thousand  years  ago,  and  bo  interested  in  the  discovery 
that  there  is  a  wonderful  parallel  between  that  and  his  own,  of  the  nineteenth  cen- 
tury. To  those  who  observe  the  march  of  civilization  it  will  be  of  great  historieal 
value  to  know  the  educational  system  of  the  Hebrews,  whom  Mohammed  styled 
"  Rigel  el  Kitab,"  i.  e.,  "  the  people  of  writing." 

PRIMITIVE   EDUCATION  AMONG   VARIOUS   NATIONS. 
I.— THE  CHALDEANS. 

Among  the  cultured  nations  of  the  ancients  the  first  in  rank  are  the  Chaldeans, 
whom  we  may  style  the  educators  of  the  world.  There  was  hardly  a  branch  of 
Bcience  wherein  they  did  not  prove  themselves  the  masters.  In  the  divine  arts — music 
and  painting — they  were  far  ahead  of  the  cultured  sons  of  Hellas.  The  first  sym- 
phony was  sung  by  the  Chaldeans.  The  Greeks  learned  from  them  when  they  invaded 
the  country  under  Alexander  the  Great.  The  ancient  Jewish  notations  of  music, 
used  by  the  singers  of  Zion  in  the  Temple,  are  all  called  by  their  Chaldean  names. 
As  a  proof  of  this,  it  may  be  stated  that  the  Hebrews  learned  and  adopted  the  Chal- 
dean musical  Alpha  Beth,  as  they  adopted  from  them  other  useful  things  pertaining 
to  culture  and  civilization. 

In  making  or  in  reproducing  pictures  they  reached  the  highest  standard  of  per- 
fection at  that  time.  Two  prophets  give  evidence  of  their  skill  in  that  fine  and 
divine  art.  One  described  their  painted  pictures  on  the  walls,  engraved  with  an  oily 
color;  the  other  calls  their  country  "the  land  of  sculptured  images,  of  which  they 
are  proud." 

In  architecture  and  engineering  they  surpassed  the  Egyptians,  and  the  fabulous 
Tower  of  Babel  was  built  before  the  corner  stone  was  laid  for  any  of  the  pyramids. 
Jewish  legends  tell  us  that  they  built  that  tower  in  order  to  produce  rain  by  beating 
tin  roof  with  hammers,  thus  causing  the  air  to  vibrate.  That  is  another  evidence 
of  their  far-advanced  Kcience  and  culture.  Their  canals  and  other  artificial  water- 
ways have  long  been  the  admiration  of  historians. 

In  ast  roiKimy,  their  fame  in  that  truthful  science,  which  requires  a  knowledge  of 
mathematics,  is  still  renowned.  They  were  the  first  to  look  on  high  and  draw  a  map 


EDUCATION  AND  THE  TALMUD.  1797 

of  our  solar  system,  dividing  the  planets  in  tlie  zodiac.  The  art  of  calendaring,  for 
which  the  ancient  Hebrews  were  renowned — so  that  in  a  dispute  with  Roman  astron- 
omers the  former  claimed  that  the  sun  is  stationary,  whilo  the  planets  revolve  round 
the  fireball  (the  sun),  which  argument  the  latter  refused  to  accept — was  learned 
and  adopted  from  the  Chaldeans,  as  the  Jewish  names  for  the  months  and  planets 
are  Chaldean  terms,  thus  telling  us  plainly  in  what  school  the  Hebrews  had  been 
taught. 

In  religion  they  showed  themselves  far  superior  to  even  the  Hebrews,  as  their 
religion  was  pure  and  simple  and  could  not  conflict  with  common  sense  and  feelings. 
They  approached  the  altars  in  their  houses  of  worship  with  silent  salutation,  and 
venerating  bows,  prayers,  and  music  were  the  offerings,  not  animal  or  other  kindred 
sacrifices,  as  is  plainly  indicated  at  the  dedication  of  the  great  image  made  by  King 
Nebuchadnezzar  on  1he  plain  of  Dura.  Those  who  understand  how  to  read  the 
Bible  between  the  lines  will  discover  that  Jehovah  was  known  to  the  Chaldeans  and 
worshiped  before  Ho  revealed  himself  to  Moses  in  the  burning  bush,  and  Niinrod 
was  a  mighty  hunter  before  Jehovah;  and  Jehovah  calls  the  King,  Nebuchadnezzar, 
through  the  mouthpiece  of  His  prophets,  "iny  servant."  It  is  probable  that  Abra- 
ham, who  left  Ur  of  the  Chaldees  for  Palestine,  was  forced  to  flee,  being  persecuted 
by  the  Jehovists.  (The  name  Elohim,  which  means  two  in  one,  is  mentioned  by  all 
the  patriarchs  until  Moses,  who  restored  the  ancient  Jehovistic  cult  of  the  Chal- 
deans.) The  name  "Chaldean  "means  a  wise  man,  and  in  the  Scripture  it  has  the  same 
meaning,  where  the  Chaldeans  are  termed  "the  wise  men  of  the  East." 

Such  achievements  are  impossible  without  the  regular  working  system  of  educa- 
tion. Indeed,  legend,  which  is  the  best  informer  where  history  is  silent,  points  in 
that  direction.  There  is  a  written  Jewish  folk  story  which  says  that  Abraham 
was  when  a  boy  a  pupil  in  the  schools  of  Sheni  and  Eber.  Of  course  there  is  no 
historical  proof  to  confirm  that  legendary  statement;  still  there  is  a  clear  passage 
in  the  Scripture  which  indicates  some  educational  progress,  when  King  Nebuchad- 
nezzar orders  that  children  of  Hebrews  shall  be  selected,  being  without  physical 
defect,  good-looking,  and  bright,  and  taught  to  write  (in  the  text-book)  the  language 
of  the  Chaldeans.  Aside  from  that  record,  how  is  it  that  the  Hebrews,  who  were  in 
Egypt  four  hundred  years,  did  not  carry  away  with  them  a  single  thought  of  the  land? 
Not  even  an  Egyptian  word,  with  one  exception,  is  to  be  found  in  the  whole  Scrip- 
ture, while  whole  sentences  of  Chaldean  are  found.  During  the  stay  of  seventy  years 
among  the  Chaldeans  the  Hebrews  seem  to  have  been  perfectly  nationalized,  and  the 
big  volumes  of  the  Talmud  are  treasuries  of  Chaldean  science  and  literature  under 
the  guise  of  the  Hebrew  religion.  To  explain  this  phenomenon  wo  .must  think  one 
of  two  things,  either  there  was  a  law  compelling  everybody  to  read  and  to  write,  or 
the  government  indirectly  offered  opportunities  even  to  strangers  to  be  educated,  as 
the  enlightened  Government  of  the  United  States  offers  educational  advantages  to 
all.  At  all  events,  there  was  an  educational  suffrage,  and  to  it  is  due  the  wonderful 
civilization  of  the  Chaldeans. 

The  reaso'is  for  the  early  development  of  education  can  bo  given  as  follows: 

1.  The  nation  was  not  divided  into  classes  and  castes  (except  in  the  branches  of 
science,  as  Chartuiniin,  readers  of  hieroglyphs;  Ashotim,  secret  readers;  Measphim, 
magicians;  Chasdim,  astrologers).     The  absence  of  castes  prevented  education  from 
being  monopolized,  as  in  other  nations,  by  a  certain  class. 

2.  Their  Jehovistic  cult  with  its  fatalistic  view  that  the  fate  of  man  is  written  in 
the  stars ;  hence,  if  the  horoscope  told  that  the  child  of  a  beggar  would  be  one  day 
a  prophet  or  a  sage,  he  was  brought  up  accordingly. 

3.  The  simplicity  of  their  quadrat  letters  with  perfected  punctuation  and  vowels 
enabled  everyone  to  learn  writing  easily,  and  it  became  a  common  method  of  ex- 
changing thought.     The  Hebrews,  after  their  exile,  adopted  the  Alpha  Beth  of  the 
Chaldeans,  with  all  its  grammar  and  rules.     It  is  a  pity  that  wo  have  no  record; 
but  underlying  the  whole  liabbinieal  religion  the  Chaldean  cult  exists.     The  only 
direct  proof  of  the  educational  power  of  the  Chaldeans  is  found  in  their  offspring, 


1798  EDUCATION   REPORT,  1894-95. 

tho  Nestorians.  Those  Christians,  the  few  living  descendants  of  the  Chaldeans, 
arc  superior  even  to  the  Armenians,  not  to  speak  of  tho  wild  Kurds  among  v.  horn 
they  live. 

II.— THE  HKBREWS. 

By  the  Hebrews  I  do  not  mean  those  Jews  who  claim  to  be  the  children  of  Abra- 
ham, Isaac,  and  Jacob,  for  there  were  Hebrews  in  tho  land  of  Canaan  long  before 
Abraham  was  born.  Joseph  tells  in  prison  his  tale  of  woe  that  he  was  stolen  from 
tho  land  of  the  Hebrews.  As  Joseph  was  the  third  generation  from  tho  first  patri- 
arch, who,  unlike  his  son,  was  not  blessed  with  many  offspring,  ho  could  not  have 
alluded  to  the  farm  where  Jacob  lived  with  the  few  souls  of  his  household,  when  ho 
spoke  of  the  land  of  the  Hebrews.  Even  the  prophet  mentions  twice  to  the  Hebrews 
that  their  father  was  an  Amorite  and  their  mother  a  Hittite  (while  Abraham  and 
Sarah  were  both  Chaldeans).  Those  Hebrews  had  another  language  from  Abraham 
and  other  customs  and  religious  views  from  those  prevailing  in  the  motherland,  of 
the  patriarch.  When  Abraham  mingled  with  those  Hebrews  he  was  somewhat 
undecided,  jumping,  so  to  say,  from  tho  pure  Chaldean  monotheistic  religion  of 
Jehovah  to  the  dual  cult  of  Elohim  which  was  the  original  religion  of  the  Hebrews. 
Tho  confusion  of  views  became  in  time  a  matter  of  grave  facts  when  Abraham  became 
their  leader  and  patriarch.  That  confusion  of  views  runs  like  a  thread  through  tho 
whole  of  Jewish  history.  The  Hebrews,  like  most  of  tho  Semites,  had  no  clas 
castes,  which  is  very  favorable  to  educational  suffrage;  but  as  they  lacked  the  ability 
to  centralize  their  national  power,  like  the  Chaldeans,  they  were  divided  and  ruled 
over  by  family  patriarchs  or  tribal  sheiks.  Tho  father  of  the  house  was  the  ruler, 
endowed  with  the  power  of  life  and  death  in  his  home,  as  the  patriarch  over  tho 
family  and  as  tho  sheik  over  tho  whole  tribe.  Tho  father  was  tho  educator  of  li's 
son ;  consequently  when  tho  father  was  an  ignorant  man  tho  son  was  obliged  to  live 
according  to  his  father's  standard,  there  being  no  one  to  educate  him.  Another 
stumbling  block  to  education  was  the  birthright  and  tho  privilege  enjoyed  by  the 
firstborn  son  among  the  Hebrews.  Thus  the  able-minded  children  would  be  neglected 
for  tho  sake  of  the  weaker  minded  firstborn  son,  to  whom  education  might  be  of  no 
use.  In  the  history  of  the  patriarchs  may  bo  found  such  educational  methods  with 
their  sad  consequences.  Often  the  mother,  when  she  felt  a  love  to  one  of  her  children 
who  was  of  able  mind,  undertook  to  educate  him,  as  wo  read  in  the  history  of  tho 
early  patriarchs.  In  such  a  case  moral  and  domestic  education  were  better  implant e>l 
in  tho  heart  of  tho  child,  as  women  are,  as  a  rule,  better  educators  than  men.  1'our 
as  their  methods  were,  still  poorer  were  the  subjects  in  which  they  were  reared  and 
educated.  A  fabulous,  narrow  view  of  the  ruling  forces,  some  duties  toward  parcels, 
some  folklore  and  talcs,  formed  tho  whole  programme  of  primitive  Hebraic  education. 
In  addition,  there  were  tho  now  religious  views  and  customs  imported  by  Abraham 
from  the  Chaldeans.  Ho  also  brought  with  him  tho  letters  of  his  native  land,  tho 
plain  quadrat  Alpha  Beth.  Tho  patriarch  soon  acquired  the  simple  language  of  tho 
Hebrews  (tho  language  of  tho  Scripture),  but  ho  could  not  find  their  writings,1 
which  are  half  hieroglyph  and  half  a  xigzag  outline.  So  it  came  to  pass  that  the 
minority,  who  were  tho  offspring  of  tho  Chaldean  patriarch,  were  brought  up  in  tho 
easygoing  Chaldean  writing,  while  tho  Hebrews  were  taught  in  their  old  imperfect 
native  Alpha  Beth.  "\Vhenthopatriarchsmigratcd  to  Egypt,  taking  with  them  those 
Hebrews  whom  they  governed,  owing  to  their  isolated  position  in  the  hermit  king- 
dom tho  confusion  still  remained,  and  education  was  continued  on  tho  same  lines 

nntil  the  time  of  Moses. 

III.— THE  EGYPTIANS. 

Tho  Egyptians  had  no  inborn,  natural  culture.  Hence  education  was  monopoli/ed 
by  tho  priests,  and  its  blessings,  like  all  other  importations,  could  not  bo  enjoyed  by 
tho  poorer  class.  In  spite  of  the  10,000  mummified  cats  which  are  claimed  by 


1  The  ancient  letters  of  tho  Hebrews  arc  still  used  by  the  Samaritan*  and  on  old  Jewish  coins. 


EDUCATION  AND  THE  TALMUD.  1799 

learned  men  as  evidence  of  their  high  civilization,  I  declare  that  they  were  ouly 
amateurs  in  culture.  There  is  a  land  bordering  on  Egypt  known  as  Ethiopia,  \vhich 
includes  also  a  part  of  the  famous  Soudan.  In  that  land  once  waved  the  standard  of 
civilization,  and,  according  to  the  records  preserved  in  the  Talmud  as  well  as  from 
Bihlical  sources,  wo  can  see  what  a  highly  cultured  people  onco  lived  in  Darkest 
Africa.  The  art  of  hieroglyphs  was  imported  into  the  land  of  the  Nile  from 
Chnrtum.  Hence  the  hieroglyphs  were  called  Chartumim.  That  sounds  better 
than  the  mew  of  those  10,000  mummified  cats  and  kings,  which  was  a  strange  cul- 
ture, not  sprung  from  the  people,  hut  only  enjoyed  by  the  higher  castes  of  the 
priests.  The  variety  of  classes  and  castea  prevented  the  education  from  penetrating 
into  the  heart  of  the  people,  and  prevented  the  nation  at  large  from  cultivating  a 
national  unity,  which  is  the  only  security  for  a  people's  strength  and  prosperity. 
The  son  of  a  priest  was  destined  to  ho  a  priest,  no  matter  whether  his  mind  could 
comprehend  the  mystery  symbols  of  the  hieroglyphs  or  not.  The  child  of  the  soldier 
•was  forced  to  do  the  fighting  all  his  life  from  generation  to  generation.  The 
offspring  of  the  workingnien  were  by  law  required  to  live  their  time  in  the  lino  of 
work,  each  according  to  his  guild  and  union,  following  in  the  footsteps  of  their 
departed  sires.  Even  the  thieves  formed  a  class,  a  registered  caste,  and  their  chil- 
dren had  no  choice  but  to  live  up  to  the  profession  of  their  fathers.  Under  such  a 
caste  system  true  education  was  unknown,  and  the  few  hieroglyphisfs  had  their 
little  knowledge  inherited  with  their  cats  and  rites,  it  being  a  handing  down  from 
father  to  son.  Again,  geniuses,  if  they  happened  to  be  born  of  parents  who  were 
not  priests,  were  condemned  to  liAro  as  ignorant  and  undeveloped  beings.  No 
wonder  the  Egyptians  were  in  their  time  the  target  of  jesters  and  mockers. 
No  wonder  that  the  Hebrews,  in  spite  of  their  staying  there  for  four  centuries, 
could  not  absorb  a  single  habit  or  thought  from  them.  No  wonder  that  there  was 
not  a  national  union,  as  each  caste  was  a  stranger  to  every  other,  as  black  is  to 
white.  No  wonder  that  we  dig  out  so  many  mummified  cats,  the  only  inheritance 
left  to  the  world  of  an  uneducated  people. 

IV.— THE  GREEKS. 

The  Greeks  possessed  a  national  culture  with  an  original  civilization  framed  with 
the  progressive  thoughts  of  other  nations.  Their  religion  was  that  of  a  smiling, 
idealistic  beauty,  answering  the  sensual  emotions,  and  rousing  the  sentimental  feel- 
ings to  the  highest  pitch  of  inspiration.  But,  with  all  the  advantages  of  good  gov- 
ernment and  an  inspiring  literature,  they  lacked  the  best  medium  which  would  have 
made  them  everlasting,  and  that  was  education. 

Thej-  had  an  Aristotle,  but  not  a  schoolboy.  They  had  philosophical  schools,  but 
not  a  system  of  education.  Plato,  in  making  the  plan  for  his  idealistic  republic,  had 
it  in  his  mind  to  place  the  education  in  the  hands  of  the  government.  He  was  the 
only  philosopher  who  felt  the  real  need  of  his  people,  and  that  was  the  want  of  an 
education. 

Sparta  tried  to  establish  an  educational  system  under  the  care  of  its  republic,  but 
it  did  not  amount  to  anything,  as  the  sole  aim  was  to  train  and  drill  up  a  republic  of 
soldiers.  The  consequences  of  the  lack  of  education  were  fatal  for  Hellas.  Besides 
the  everlasting  fighting  among  themselves,  which  has  passed  into  a  proverb,  '''When 
Greeks  joined  Greeks,  then  was  the  tug  of  war,"  they  could  not  maintain  their  inde- 
pendence, and  fell  a  prey  to  mighty  Homo,  then  the  mistress  of  the  world.  What  has 
the  Greek  culture,  so  much  talked  of,  left  behind  it?  Nothing  except  a  few  busts 
of  shapeless  Vcnuses  and  the  fame  of  only  seven  wise  men,  who  bear  witness  that 
the  whole  nation,  with  its  multitudes,  remained  in  darkness  so  many  centuries. 

The  speculative  philosophy  of  Aristotle  is  not  worth  anything,  compared  to  the 
scientific  facts  brought  to  light  by  the  Chaldeans.  The  sons  of  Hellas,  whose  religion, 
for  the  sake  of  its  charm,  was  adopted  by  other  nations,  exchanged  the  gaiety  of  that 
old  religion  for  the  more  meditative  one  of  Christianity,  whoso  worship  consists  in 


1800  EDUCATION    REPORT,  1894-95. 

prayer  and  fasting,  not  in  the  enjoyment  of  the  wine  cnp  and  sensual  satisfaction — a 
religion  which  even  the  reasoning  Romans  resisted  so  long.  How  can  we  explain 
those  phenomena f  Paul  took  them  by  surprise.  They  were  taken  in,  not  hy  the 
grand  Apostle,  the  miracle  worker,  hut  by  the  Jewish  boy  who,  as  a  child,  was  com- 
pelled to  visit  the  public  school,  then  as  a  youth  sat  in  the  college  at  the  feet  of  the 
Rabbi  Gamaliel,  and  the  Olympian  gods  and  goddesses  fell  before  Paul,  the  educated. 

V — THE  ROMANS. 

The  reasoning  Romans  Lad  no  talent  whatever  for  producing  anything  original. 
Their  reliirion,  cult,  customs,  and  manners  were  all  borrowed,  adopted,  or  absorbed 
from  other  nations.  They  were  born  prize  fighters,  yet  they  had  one  good  quality, 
a  love  of  system  and  order,  a  quality  which  makes  the  educator.  Indeed,  there  were 
more  Greek  mentors  in  Rome  than  teachers  in  Athens.  There  were  fewer  ignorant 
soldiers  in  Crcsar's  legion  than  in  Alexander's  famous  phalanx.  To  be  a  Roman  and 
free  was  sufficient  to  gain  the  privilege  of  expanding  all  one's  aspirations  and  ambi- 
tions, no  matter  who  he  might  be.  But  as  Rome  was  always  busy  in  maintaining 
her  possessions  in  all  the  four  corners  of  the  world,  she  cared  more  about  bringing 
up  her  children  in  the  arena  than  in  the  school,  and  the  educational  department  was 
a  private  undertaking.  Still,  there  was  some  sort  of  an  education,  and  under  Chris- 
tianity Rome  became  the  real  educator  of  the  A\  orld.  Italy's  schools  and  colleges  in 
the  beginning  of  the  Middle  Ages  were  renowned  all  over  the  world. 

VI.— THE  NORSEMEN. 

Along  both  sides  of  the  straits  of  the  Baltic  there  once  lived  a  people  known  as 
the  Norsemen.  That  great  Teutonic  race  was  the  only  one  which  became  the  tutor 
of  Europe,  demonstrating  the  power  of  education.  In  character  they  were  kuighta 
of  chivalry;  in  valor  they  had  no  equals;  their  tribes  routed  the  Romans  by  land 
under  the  leadership  of  Hermann,  while  their  kinsmenn,  the  Danes,  raided  the  isles  of 
the  Britons,  the  mighty  fortress  of  the  Romans.  The  Danes  were  a  seafaring  people 
» nd  ruled  the  waves  from  ocean  to  ocean,  and  long  before  Columbus  discovered 
this  blessed  country  the  Norsemen  had  been  here  t  >  place  their  advance  posts. 

Their  religion  was  in  some  respect  the  same  as  that  of  the  Greeks,  but  had  a  more 
serious  aspect.  Their  Odin  (the  same  as  in  Hebrew  and  Chaldean  A  don,  which 
means  the  Lord)  was  not  of  the  brutal  character  of  a  Jupiter,  who  killed  his  own 
children.  Odin  was,  as  Carlyle  sajs,  a  man,  a  leader,  a  teacher,  who  invented  the 
Runes,  the  Scandinavian  Alpha  Beth.  Their  Valkyrs  were  not  demoralized  demi- 
goddesses,  like  Venus,  but  were  brave  maidens  with  a  spear  in  one  hand  and  the 
shield  of  morality  in  the  other.  Their  Gambrinus  was  not  a  riotous  character  like 
the  Bacchus  of  the  Greek;  ho  was  a  social  and  amiable  person — a  trait  still  visible 
in  the  offspring  of  the  Norsemen  when  they  gather  round  the  cup.  Runes  were  not, 
like  the  writings  of  other  nations,  imitations  or  a  modified  Alpha  Beth,  after  the 
model  of  the  Phoenicians,  but  were  the  letters  of  their  Alpha  Beth  bearing  the  stamp 
of  native  self-culture.  Odin,  the  teacher  and  inventor  of  those-  Runes  appeared  in 
his  role  among  the  Norsemen  70  B.  C.  The  simplicity  of  the  Runes,  in  form,  and 
the  ethics  of  the  Norse  lore  as  embodied  in  the  Edda,  the  Scandinavian  Scripture, 
leads  one  to  suspect  that  the  great  Odin  was  a  Chaldean,  cast  away  on  the  shores 
of  Scandinavia  to  become  the  educator  of  that  noble  race. 

No  written  records  have  been  preserved  to  tell  of  their  educational  work,  but  there 
are  left  living  samples,  and  by  the  deeds  of  the  offspring  from  the  Norsemen  we  can 
see  the  consequences  of  their  educative  ability. 

As  Odin  was  the  inventor  of  the  Runes,  which  were  the  best  medium  of  education, 
so,  according  to  the  Norse  lore,  he  also  invented  poetry.  Indeed  the  legend  only 
foreshadows  who  were  the  people  following  in  '  >ilin  s  footsteps  as  educators.  These 
were,  among  the  Scandinavians,  the  Scalds:  among  the  Germans,  the  Bards,  the 
Minnesingers,  whose  sweet  melodies  reechoed  throughout  the  great  German  Empire. 


EDUCATION  AND  THE  TALMUD.  1801 

Those  poet-singers  have  with  their  songs  educated  in -a  delightful  manner  the  children-* 
of  the  mighty  in  their  castles  as  well  as  those  of  the  peasants.  Through  such 
mediums — poetry  and  those  singers — the  knowledge  required  was  distributed  to  all 
alike.  That  was  the  way  of  education  among  the  noble  Norsemen  whom  some  his- 
torians delight  to  style  ignorant  barbarians.  Fortunately,  divine  Providence  has- 
preserved  their  deeds,  through  which  we  may  come  to  know  them  better. 

MOSAIC    EDUCATIONAL    LAWS. 

I.— MOSES  IN  THE  LAND  OF  THE  CHALDEANS. 

The  Bible  may  describe  the  Hegira  of  Moses  and  make  him  shelter  himself  uiider- 
the  roof  of  a  noble  priest  of  Midian,  a  short  distance  from  Egypt ;  a  legend  of  the 
Jewish  folklore  may  place  him  in  the  land  of  Cush,  in  Abyssinia,  as  a  king  ruling 
there  forty  years,  marked  by  a  peculiar  love  affair  with  a  dark-brown  princess;  still, 
we,  by  virtue  of  his  deeds,  his  knowledge,  and  assisted  by  some  hints  of  Rabbinical, 
tradition,  are  of  the  opinion  that  his  forty  years  of  exile  were  spent  among  the  Chal- 
deans, and  a  man  is  better  known  by  his  deeds  than  by  his  fame  or  name.  We  will 
group  and  array  our  witnesses.  They  are: 

1.  His  religious  views. 

2.  His  geographical  knowledge. 

3.  His  educational  laws. 

4.  His  peculiar  laws  concerning  women. 

First,  then,  in  regard  to  his  religious  views:  Mosaic  Jehovah  v.  Hebraic  Elohim. 

When  Moses  appeared  as  a  redeemer  among  the  Hebrews,  in  Egypt,  the  Elohistie- 
party  was  mostly  composed  of  those  native  Hebrews  who  followed  the  patriarch, 
into  bondage  from  their  native  land  of  Canaan.  The  other  was  the  .lehovistic  party ^ 
who  clung  to  the  Chaldean  religious  opinions,  as  imported  by  the  Chaldean  patri 
arch,  Abraham.  It  was  not  exactly  that  the  direct  descendants  of  the  patriarch* 
were  Jehovistic  or  the  descendants  of  the  others  Elohistic,  the  confusion  of  their 
religious  views  made  a  party  issue  not  dependent  upon  the  lineage  by  genealogy.. 
The  Elohists  were  in  the  majority,  hence  the  great  opposition  which  Moses  met 
with  when  he  first  made  his  appearance  among  them.  When  he  first  proclaimed  the 
name  of  Jehovah  they  were  so  ignorant  of  it  as  to  doubt  his  mission,  for  they  had  a. 
tradition  that  Elohim  would  remember  them. 

Moses's  geographical  knowledge,  which  could  accurately  outline  every  hill,  moun- 
tain, and  stream  extending  from  the  border  of  that  country  where  he  intended  to- 
establish  his  great  Hebrew  Empire  to  the  Euphrates,  could  not  have  been  acquired 
by  studying  a  map,  which  was  not  at  that  time  in  existence,  but  ouly  by  traveling 
through  the  places  he  described.  His  hostility  to  the  patriarchal  institutions,  and 
breaking  np  of  the  family  and  tribal  sovereignty,  placing  the  power  in  a  central 
concentrated  force,  goes  to  show  that  he  must  have  known  the  Chaldeans'  ways  and 
their  belief  in  a  centralized  government. 

His  disfranchising  of  women  and  excluding  them  from  public  as  well  as  from 
domestic  rights  was  another  blow  to  the  Elohists,  who  looked  upon  the  weaker  sex 
as  superior  beings,  the  patriarch  having  been  told  by  Elohim  himself  to  do  anything 
which  Sara  should  say. 

The  attitude  of  Moses  toward  women  was  the  same  as  the  attitude  of  the  Chal- 
deans toward  them.  Moreover,  the  Rabbinical  traditions  hint  plainly  that  Moses 
knew  or  was  in  the  land  of  the  Chaldeans.  The  book  of  Job  is  accredited  to 
Moses  as  the  author,  and  that  he  wrote  it  purposely  in  Egypt  to  show  the  great  con- 
fidence of  the  afflicted  man  in  God  and  how  by  faith  he  was  rewarded.  The  simple, 
yet  poetical  style  and  expression  of  the  book,  the  manifestation  of  foreign,  scien- 
tific views,  combined  with  a  local  knowledge  of  Egypt,  reveal  the  author  and  show 
it  to  be  one  of  the  scriptures  of  Moses.  Looking  upon  the  book,  we  must  say  that 
it  is  only  a  propaganda,  advocating  the  Jehovistic  religion  and  praise  of  the 
ED 


1802  EDUCATION    REPORT,  18W-93. 

astronomical  knowledge  for  which  the  Chaldeans  were  famous.  His  idea  was  to 
demonstrate  and  illustrate  tho  faith  iu  Jehovah,  not  in  Elohirn.  For  that  reason 
the  author  created  a  dramatic  person,  Job  by  name,  whose  wealth  was  plundered  by 
the  Chaldeans  (tho  mention  of  the  Chaldeans  is  suspicious).  The  scene  in  heaven, 
where  Elohlm  gives  a  reception  to  the  sons  of  Elohim,  and  entertains  with  them 
Satan  (a  person  never  mentioned  in  Jchovistic  prophets),  looks  somewhat  like  a 
satire  on  the  Elohistic  cult.  The  chapters  from  the  first  to  the  thirty-eighth  deal  with 
Job's  terrible  affliction,  and  the  more  terrible  consolations,  by  dispute  and  argu- 
ment, of  his  friends,  and  during  the  whole  controversy,  of  a  speculative  philosophical 
character,  tho  names  of  Elohim  or  Shadai  are  not  mentioned.  Failing  by  their  waste 
of  words  to  help  to  console  or  to  convince  that  poor  afflicted  Job,  they  seem  to  retire 
to  where  they  came  from,  and  from  the  thirty-eighth  chapter  to  tho  end  Jehovah  has 
the  floor  and  from  the  midst  of  a  storm  he  argues  with  Job,  not  with  poetical  words 
and  a  speculative  "perhaps,"  but  with  plain  words  and  plainer  facts,  Imsed  on  the 
phenomena  of  the  solar  system  and  its  planetary  wonders  (such  astronomy  as  was 
taught  by  tho  Chaldeans).  Job  was,  through  such  facts  and  array  of  natural  phe- 
nomena, converted,  convinced  of  the  power  of  Jehovah  and  he  became  a  Jehovist, 
and,  through  his  conversion  Jehovah  again  restored  to  him  his  health  and  wealth. 
This  is  an  outline  of  the  drama  of  poor  Job,  and  it  seems  to  have  been  written  in  a 
missionary  stylo  for  tho  purpose  of  converting  tho  readers  to  the  Jrhovisiir  cult, 
and  its  author  could  not  have  been  any  other  than  Moses. 

Having  established  in  a  general  outline  the  relation  of  Moses  to  the  Chaldeans, 
wo  shall  give  a  detailed  account  of  his  educational  works,  which  will  make  that 
relation  more  distinct. 

II.— MOSES  AS  I)  THE  BlBLK. 

Those  who  think  of  Moses  as  a  founder  of  religion,  and  his  Bible  as  a  religions 
book,  do  not  fully  comprehend  the  matter.  Moses  is  still  railed  by  the  Jews  "  Moshe 
Rabbina,"  a  term  which  means,  Moses,  our  teacher.  The  Bible  has  no  claim  to  being 
a  religious  book,  so  far  as  we  understand  religion  to  be  that  religious  touch  which 
links  us  to  Infinity,  as  by  prayer,  and  the  belief  in  the  immortality  of  the  soul  is 
not  to  be  found  in  the  whole  Scriptures.  Nay,  more;  among  the  613  laws  there  is  not 
one  regarding  prayer,  that  foundation  of  religion.  On  the  contrary,  Moses,  differing 
from  others,  forbade  them  to  build  any  place  of  worship  except  the  one  place  which 
Jehovah  should  select.  (As  among  the  Chaldeans,  whoso  policy  of  centrali/ation 
led  them  to  have  only  the  temple  at  Babel.)  The  Bible  is  an  educational  code,  and 
its  history  is  the  history  of  education.  In  order  to  understand  the  Scriptures  better 
let  the  actions  of  Moses's  educational  work  serve  as  a  commentator. 

III.— MOSES  15HKAKIXG   PATRIARCHAL  SYSTEMS  AND  THADITIOKS. 

Moses  found  tho  patriarchal  traditions  relating  to  the  creation  and  to  the  deluge 
in  the  Elohistic  style,  ascribing  all  the  events  to  Elohim.  Not  being  able  to  root 
those  legends  out  of  the  minds  of  tho  Hebrews,  which  seemed  to  be  in  their  blood,  he 
made  additions  of  other  versions  with  a  Chaldean  color. 

To  the  first  chapter  of  Genesis,  where  it  mentions  how  Elohim  created  a  couple, 
he  added  another  chapter  of  creation  how  Jehovah  created  man  from  dust  and  his 
wife  from  his  rib.  In  the  patriarchal  Elohistic  version  woman's  equality  with  man 
is  plainly  indicated,  while  in  the  monotheistic  Jehovistic  narrative  the  degradation 
of  woman  is  shown. 

In  tho  first  chapter  of  the  deluge  Elohim  requests  Noah  to  bring  into  the  Ark  of 
every  creature  a  pair,  without  distinction  of  clean  and  unclean,  while  in  the  Mosaio 
version  Jehovah  tells  him  to  bring  in  from  the  clean  animals  7  pairs,  and  from  tho 
unclean  1  pair.  In  legislating  that  man  shall  forsake  his  father  and  mother  to  cling 
to  his  wife  he  broke  and  removed  the  power  of  parents  and  patriarchal  government, 
by  that  law  placing  tho  sacred  personal  liberty  above  obedience.  The  only  conces- 
sion he  made  to  the  Hebrews  was  in  respect  to  the  firstborn,  whom,  however,  he  soon 
deprived  of  their  rights. 


EDUCATION  AND  THE  TALMUD.  1803 

IV.— MOSES  HOISTED  THE  CHALDEAN  EMBLEM  IXSTJCAD  OF  THAT  OF  ELOHIM,  AND  REMOVED  THK 
HEBREW  ALPHA  BETH,  EEPLACING  IT  BY  THAT  OF  THE  CHALDEANS. 

When  the  prophet  speaks  of  Elohim,  mentioning  his  angels,  he  describes  the  latter 
with  calf  s  legs  (see  Ezek.,  chap.  1).  The  Apocrypha  tells  of  Bel  in  Babel,  that  ho 
was  a  monster  serpent.  The  calf  was  the  emblem  of  Elohim,  the  serpent  was  the 
emblem  of  Jehovah.  When  the  Hebrews  made  a  golden  calf,  they  simply  hoisted 
the  Elohistic  emblem,  their  request  to  Aaron  being,  "  Make  us  an  Elohim."  When 
Moses  came  down  he  destroyed  the  calf,  killed  the  rebels,  and  hoisted  Jehovah's 
emblem,  the  serpent,  on  high,  requiring  the  Hebrews  to  look  upon  that.  As  the 
body  of  the  firstborn  ones  played  a  great  rOle  in  the  Elohistic  plot  he  broke  their 
power  entirely,  placing  it  in  the  hands  of  a  selected  body  of  teachers,  the  priests 
and  the  Levites.  Another  step  in  educational  reform  was  taken  when  he  removed 
the  old  Hebraic  Phoenician  Alpha  Beth,  with  its  zigzag  letters,  and  replaced  it  by 
the  simple,  readable  Chaldean  Alpha  Beth,  with  its  plain  quadrat  letters. 

Tho  Talmud  says  Moses  gave  the  ten  commandments  with  an  Egyptian  word 
(Anohi,  I  am)  with  Chaldean  letters,  and  in  the  Hebrew  tongue.  That  Chaldean 
style  of  writing  was  a  great  educational  medium  for  diffusing  the  knowledge  to  all. 

V.— SELECTING  TEACHERS. 

In  appointing  judges  Moses  did  away  with  the  patriarchal  power,  centralizing  it 
in  the  hands  of  the  law.  He  employed  the  same  method  in  education,  selecting  a 
special  body  of  teachers,  the  priests  and  the  Levitee,  whose  aim  should  be  to  teach. 
As  he  says,  ''They,  those  of  the  tribe  of  Levi,  shall  teach  thy  laws  to  Jacob  and  the 
knowledge  to  Israel."  In  order  that  they  might  be  devoted  to  their  profession,  he 
did  not  allow  them  by  the  law  to  have  any  earthly  possessions,  such  as  houses  and 
lands.  As  they  were  the  teachers  of  the  people  their  income  was  from  the  people 
in  the  shape  of  the  tithe  from  the  land  and  from  the  flocks.  Moses,  like  the  Chal- 
deans, thought  that  women  were  emotional  and  unfit  for  teaching  serious  subjects 
of  a  scientific  character.  They  were  good  for  telling  tales  and  stories,  but  not  for 
higher  practical  teachings,  hence  he  prohibited  a  woman  from  even  practicing 
witchcraft  under  penalty  of  death.  (Such  was  also  the  Chaldean  law.)  As  the 
primitive  science  was  based  upon  observation  and  practice,  and  as  there  was  a 
demand  for  teachers  more  than  for  pupils,  he  gave  them  such  a  law — to  study 
science.  He  gave  them  laws  concerning  what  to  eat  and  what  not,  in  order  to  have 
an  opportunity  to  study  natural  history.  Tho  laws  of  clean  and  unclean  leprosy 
and  other  diseases  forced  them  to  study  medicine  and  anatomy.  The  laws  concern- 
ing the  mixed  plantation  brought  them  to  learn  botany.  But  the  most  practical 
subject  of  study  was  the  laws  governing  the  calendar  and  the  regulation  of  the  festi- 
vals, which  were  regulated  on  the  astronomical  plan  of  the  Chaldeans,  even  to  the 
division  of  the  weeks,  days,  aud  months.  By  such  laws  the  teachers  were  educated 
in  the  branches  of  science,  and  were  bouud  to  teach  the  knowledge  thus  obtained  to 
their  pupils  at  large.  From  this  standpoint  the  Bible  is  the  educational  code  of 
teachers,  outlining  the  subjects  to  be  taught. 

• 
VI.— LAWS  TO  TEACH. 

One  of  the  613  laws  is  a  special  law  to  teach  the  children.  The  law  in  question  is 
as  follows : 

"  Ye  shall  teach  these  laws  to  yonr  children,  they  shall  speak  of  them  always." 
Mainonides  declares  that  in  that  law  is  included  the  law  to  teach  in  the  sacred 
tongue.  Another  law  in  that  line  says :  "That  once  in  seven  years  to  gather  all  the 
people,  even  women  and  children,  in  order  that  they  shall  hear  and  learn."  That 
law  is  rather  to  indicate  the  necessity  for  religious  instruction.  "Tell  and  teach 
your  children,''  is  an  obligatory  law.  It  was  told  to  the  individual,  the  father  as 
well  as  to  the  nation  at  large,  so  that  in  case  there  were  no  parents,  the  nation  took 
the  parental  responsibility  of  educating  the  children.  Instead  of  the  old  patriarchal 


1804  EDUCATION    REPORT,  1894-95. 

folklore  and  tales,  Moses  legislated  on  subjects  to  bo  taught,  om-  history,  the  other 
geography,  as  is  to  be  seen  plainly  in  his  request  to  "Remember  the  days  of  yore,  to 
murk  the  years  of  generation  (history),  to  ask  thy  lather  to  tell  you;  thy  elders  to 
explain  how  the  Most  High  has  settled  the  nations,  dividing  the  sons  of  man  in  lix- 
iug  the  borders  of  nations  (geography)."  That  was  the  corner  stone  which  the  great 
educator,  Moses,  laid  to  his  educational  structure.  How  it  has  grown  by  other  edu- 
cational architects  we  will  see  in  the  run  of  history. 

THE   SCHOOL   OF   THK   PROPHKT-. 

As  soon  as  the  Hebrews  invaded  Canaan,  after  the  death  of  Moses,  the  Elohists  l>y 
virtue  of  their  majority  assimilated  themselves  with  the  native  Hebrews,  who-e 
language  they  understood  and  spoke.  The  consequence  of  that  assimilation  w;ts  the 
establishment  of  the  old  patriarchal  government  and  the  rule  of  tribal  sheiks,  as 
in  the  days  of  yore.  From  an  educational  standpoint  it  was  the  worst  period  in 
Jewish  history.  The  adoption  of  the  native  Phoenician  Alpha  Beth  made  it  dillicnlt 
to  study,  and  the  establishment  of  the  Elohistic  cult  brought  in  its  train  the  old 
patriarchal  system  of  government  with  its  endless  feuds  and  tribal  wars.  The 
•women  again  came  to  the  front  and  the  educational  office  was  again  in  their  hands, 
rearing  their  children  on  the  old  system  in  the  oral  traditional  songs  and  folklore. 
No  wonder  that  during  the  time  of  the  Judges  women,  as  Deborah,  Jael,  and  others, 
were  better  educated  than  the  sons  of  Israel. 

The  history  of  education  since  the  invasion  of  Canaan  begins  with  the  seer  Samuel, 
who  was  the  founder  of  the  famous  School  of  the  Prophets  and  the  restorer  of  the 
Mosaic  Jehovistic  religion.  Samuel  made  a  step  of  great  reform  in  placing  the  edu- 
cation in  the  hands  of  good,  trained  teachers  not  belonging  to  the  Elohistic  ignorant 
sect  qf  priests,  as  the  children  of  Eli  were.  The  consequence  of  the  restoration  of 
the  Jehovistic  religion  was  the  centralization  in  the  hands  of  an  absolute  king.  As 
the  first  king,  Saul  proved  unsatisfactory,  he  was  replaced  by  David.  The  School 
of  the  Prophets  was  in  existence  during  the  four  hundred  years  till  the  first  destruc- 
tiou.  The  pupils  were  called  "Bcni  Hanbijm"  (Children  of  the  Prophets).  The 
prominent  masters  of  that  school  were:  Samuel,  Gad,  Nathan,  Edow,  Achyohu  from 
Siiilo,  Elijah,  Elisha,  Jehu  ben  Chanani,  Ebadjah,  Michah  ben  Jimla. 

That  class  of  prophets  was  not  the  same  as  the  authors  of  Scripture.  The  former 
were  prophets  by  virtue  of  their  training  and  study,  while  the  latter  were  geniuses 
inspired  by  those  hidden  forces  of  nature — the  marks  of  the  genius  of  every  age. 
The  former  distinguished  themselves  by  deeds,  the  latter  by  words  and  orations. 
The  former  were  strict,  stern  Jehovists,  while  among  the  latter  some  had  an  Elohistic 
leauing  (as  Ezekiel  and  others).  The  School  of  the  Prophets  was  not  stationary.  It 
was  always  on  the  move  from  place  to  place  as  this  was  the  only  way  of  distributing 
knowledge  among  the  classes.  It  reminds  one  of  the  methods  of  the  Scalds,  the  dis- 
ciples of  Odin.  It  is  curious  to  note  that  the  first  founder  of  that  school,  Samuel, 
was  called  "  Roe,"  a  term  which  means  the  seer  in  the  clouds,  while  Gad  and  Edow 
were  called  "Chosim,"  which  means  stargazers.  It  seems  that  in  progress  of  time 
some  of  the  masters  had  established  colleges,  as  the  name  of  Edow's  College,  "  .Mid- 
rash  Edow,"  in  whoso  archives  were  chronicled  the  events  and  history  of  the  reign- 
ing kings.  The  result  of  that  educational  department  could  best  bo  seen  in  the  fa  -t 
that  when  King  David  reorganized  the  caste  of  the  priests  and  Levites  ho  appointed, 
under  the  direction  of  Heiman,  288  teachers  of  music.  In  spite  of  that,  tlie  ^ales 
of  education  were  still  blocked  to  the  people  by  the  heiroglyphic  Phoenician  Al,>!ia 
Bi-tli,  which  was  without  vowels  and  punctuation.  The  Talmud  tells  us  that  when 
.loal).  the  commander  in  chief  to  David,  was  ordered  to  make  war  on  Amalek  with 
the  instruction  to  kill  and  to  wipe  out  all  the  remembrance  (Seicher)  of  Amalek  as 
tho  law  gays,  lie  wmt  :'nd  killed  only  the  males.  When  questioned  altout  it  he 
replied  that  his  teacher  taught  him  to  wipe  out  tho  males  (Sachon.  Sneh  amis- 
reading  and  misunderstanding  was  due  to  the  Phu-nician  Alpha  Beth,  which  had 


EDUCATION  AND  THE  TALMUD.  1805 

neither  vowels  nor  punctuation.      This  shows  what  an  important  role  the  simple 
quadrat  Alpha  Beth  of  the  Chaldeans  played  in  the  education  of  the  Hebrews. 

I. — FROM  THE  BUILDINU  OF  THE  TEMPLE  TO  THE  EXILE. 

The  building  of  the  Temple  and  the  reorganization  of  the  priesthood  as  teachers, 
which  promised  to  develop  education,  was  also  only  a  promise  and  of  short  dura- 
tion. For  no  sooner  had  King  Solomon  closed  his  eyes  than  the  unruly  party  of  the 
Elohists  rose  as  one  man,  and  the  ten  tribes  under  the  leadership  of  Jeroboam  hoisted 
Elohhu's  emblem — that  of  the  Golden  Calf.  That  the  separation  was  from  a  purely 
Elohistic  point  of  view  we  can  see  by  the  party  issue  of  its  platform,  as  proclaimed 
by  Jeroboam :  "  To  thy  tents,  O  Israel,"  which  means  a  restoration  of  home  rule,  plac- 
ing the  right  over  life  and  death  in  the  hands  of  parents  and  tribal  sheiks.  In 
spite  of  the  fact  that  the  Elohistic  government  tolerated  to  a  certain  extent  the 
Jehovistic  School  of  the  Prophets,  the  outlook  for  education  was  a  gloomy  one,  as 
it  was  tempered  indirectly  by  the  prophets  and  priests  of  Baal.  The  educational 
development  among  the  other  two  tribes  who  still  maintained  a  Jehovistic  sham 
religion  was  at  a  standstill,  and  during  the  four  hundred  years  of  the  Temple's  exist- 
ence the  priests  were  renowned  for  their  blessed  ignorance.  During  that  long,  sad 
period  of  four  dark  centuries  we  find  only  one  Jehovistic  king,  Jehosaphat,  who 
tried  to  reorganize  the  priests  and  Levites,  as  teachers,  as  Moses  founded  them.  He, 
that  king,  says  the  Chronicle,  sent  out  the  priests  and  Levites  among  the  people,  and 
with  them  the  book  of  the  written  laws  of  Jehovah,  to  visit  all  the  cities  in  Judah 
to  teach  among  the  people.  A  deplorable  case  of  ignorance  can  be  illustrated : 
When  the  High  Priest  Chilkijah  found  an  old  book  of  Moses  in  the  Temple  ho  could 
not  read  it,  and  gave  it  to  Shapan,  the  scribe,  who.  by  advice  of  the  King  Joshijahn, 
brought  it  to  the  Prophetess  Childa  for  interpretation.  It  is  probable  that  it  was  one 
of  the  ancient  early  books  of  the  law,  which  was  written  in  simple,  plain  letters 
with  regular  vowels  and  punctuation  in  the  Chaldean  Alpha  Beth,  hence  neither  the 
high  priest  nor  the  scribe  could  read  it. 

To  sum  up  the  history  of  the  Jews  daring  the  first  four  hundred  years  from  the 
building  of  the  Temple  to  its  destruction,  we  will  find  that  education  was  better 
developed  under  the  Jehovistic  religion  than  under  the  patriarchal  system  of  the 
Elohistic  cult.  No  wonder  that  the  great  Jehovistic  prophet,  Jeremiah,  advocated 
the  invasion  of  the  Chaldeans,  who  were  Jehovists,  and  he  called  their  King  Nebu- 
chadnezzar the  servant  of  Jehovah.  The  reason  for  this  was  that  even  the  last  two 
tribes  had  come  to  be  worshipers  of  Elohim.  (It  is  now  understood  why  Nebuchad- 
nexzar  favored  the  author  of  the  Lamentation.)  Even  the  Talmud  says  "The 
Almighty  did  a  charitable  work  in  exiling  the  Hebrews  into  the  land  of  the  enlight- 
ened Chaldeans." 

H — IN  THE  SCHOOL  OF  THE  CAPTORS. 

Dr.  Karpeles,  the  present  famous  Jewish  historian,  is  surprised  that  the  Jews,  who 
were  ignorant  heathens  when  they  were  led  into  captivity,  came  out  as  learned  sages 
after  a  short  stay  there.  This  need  not  be  surprising,  as  it  is  probable  that  they 
were  compelled  to  be  educated  by  their  captors,  or  were  so  impressed  with  the  edu- 
cational institutions  of  the  country  that  they  were  indirectly  forced  to  adopt  them, 
as  the  square  Aramic  Chaldean  Alpha  Beth  was  the  best  medium  for  reaching  them. 

From  tablets  preserved  at  the  British  Museum,  to  which  my  attention  was  culled 
by  Dr.  Cyrus  Adler,  of  the  Smithsonian  Institution,  we  gather  that  the  Chaldeans 
had,  to  a  .certain  extent,  a  regular  system  of  education,  assuming  the  form  of  educa- 
tional suffrage.  There  is  a  tablet  which  may  be  called  the  exercise  or  lesson  of  some 
Babylonian  lad  in  the  age  of  Nebuchadnezzar.  It  consists  of  a  list  of  the  kings 
belonging  to  the  early  dynasties,  which  he  had  to  learn  by  heart.  The  fragment  of 
an  old  primitive  folkstory  which  once  formed  a  part  of  the  First  Reader  of  a  lesson 
book  for  the  nursery  shows  that  the  teaching  of  the  child  began  at  the  age  of  6.  The 


1806  EDUCATION   REPORT,  1994-95. 

Btory  therein  is  this :  A  foundling  was  picked  tip  ill  the  streets  ami  taken  from  tho 
mouths  of  the  dogs  and  ravens,  to  be  adopted  by  the  king  as  his  ovru  son. 

The  vast  libraries  for  which  Babylon  was  famous  were  open  to  the  public,  and 
were  placed  in  the  temples  by  order  of  the  king,  which  shows  that  the  Chaldeans 
were  educated  under  the  control  of  the  government.  As  a  proof  of  educational 
suffrage  might  be  mentioned  the  fact  that  one  of  the  librarians  was  the  son  of  "an 
irrigator,"  a  child  of  an  unskilled  laborer.  This  is  a  proof  of  how  and  to  what 
extent  education  was  spread  among  tho  Chaldeans.  No  wonder  that  the  Hebrews 
became  enlightened  in  the  land  of  their  captors,  Avhich  was  their  school.  The  Tal- 
mud says  that  the  Jews  brought  from  Babylon  the  names  of  the  angels,  as  well  as 
the  names  of  the  months.  By  the  former  we  understand  the  religious  views,  while 
by  tho  latter  they  meant  the  astronomical  science  of  the  calendar.  In  addition,  they 
adopted  tho  Aramic  Chaldean  Alpha  Beth,  with  its  square  letters,  and  probably  had 
nationalized  tho  educational  system  of  the  Chaldeans  with  many  modifications 
according  to  the  demands  of  the  times  and  circumstances. 

EDUCATIONAL  REFORM    BY   THE   GREAT  SYNOD,    VNDER   KXRA  TTIK    SORIBK. 

Ezra  the  Scribe,  or,  as  he  is  called  by  the  Persian  King  Artaxcrxes,  "the  Scribe  of 
the  Law,"  at  the  return  from  the  exile,  called  a  congress  of  restoration.  kno\vn  us 
"The  Great  Synod."  This  body  was  composed,  of  120  members,  among  them  promi- 
nent prophets,  such  as  Malachi,  Chagi,  and  Zecharje.  The  object  was  to  show  to  tho 
people  at  large  how  tho  chain  of  tradition  was  unbroken  from  Moses  to  the  elders, 
from  the  elders  to  the  prophets,  and  from  the  prophets  to  the  great  synod.  Ezra's 
aim  in  calling  that  famous  congress  was  to  promote  a  universal  education,  a.s  the 
book  says  of  him,  "Ezra  has  prepared  his  heart  to  explain  the  law  of  Jehovah  and 
to  teach  in  Israel  law  and  justice." 

The  first  thing  that  body  did  was  to  revise  the  Bible  in  accordance  with  the  Jeho- 
vistic  tradition,  and  many  a  book  has  experienced  alteration,  while  some  were 
excluded  from  the  canon  entirely. 

The  next  step  was  of  great  educational  importance,  namely,  the  adoption  of  tho 
Chaldean  Alpha  Beth,  and  the  addition  of  the  five  letters,  m,  11,  z,  p,  ch,  which  were 
written  at  the  end  of  words.  The  restoration  of  the  Chaldeans'  well-regulated  and 
easily  read  Alpha  Beth  was  of  far-reaching  benefit  to  educational  development 
among  the  people,  so  that  the  Talmud  glorifies  Ezra,  making  him  equal  with  Moses, 
being  worthy  that  tho  law  should  have  been  given  through  him.  The  grateful  Tal- 
mud also  acknowledges  the  merit  of  the  great  synod,  in  tayiug  that  they  restored 
the  crown  to  its  ancient  glory.  It  weaves  a  sacred  garland  of  tradition  around  the 
art  of  writing,  declaring  that  the  art  of  writing  and  that  of  engraving  were  created 
on  the  last  day  of  creation,  on  the  Friday  at  twilight,  thus  giving  an  air  of  divinity 
to  these  sciences,  uplifting  them  to  the  highest  standard  of  spirituality,  and  making 
them  the  distinguishing  mark  between  the  divine  man  aud  the  lower  human  being. 

By  declaring  human  authority  superior  to  the  law  they  have  removed  tho  dead 
letter,  which  was  a  stumbling-block  to  progress,  and  enabled  the  living  authorities 
to  act  according  to  the  requirements  of  time  and  circumstances. 

By  revising  the  Bible,  declaring  only  twenty -four  books  of  early  inspiration,  and 
shutting  out  the  rest  from  tho  canon  as  "outside  books"  (apocrypha),  they  opcne 1 
the  gates  of  knowledge  to  everyone,  since  only  scientific  skill  was  required,  and 
not  prophetic  miracles. 

By  breaking  the  power  of  the  priestly  caste,  in  taking  out  of  their  bands  the  judi- 
cial as  well  as  the  educational  offices,  they  gave  an  opportunity  to  every  citizen  to 
strive  for  these  places. 

Tho  proclamation  of  the  oral  law  as  tho  real  esoteric  meaning  of  the  written  law — 
as  they  said  that  "  eye  for  eye,  tooth  for  tooth,"  of  the  Mosaic  law  means  money 
fines — has  made  man  more  divine  and  God  more  humane. 

The  appointment  of  a  supreme  court  of  71  members,  qualified  for  that  exalted 


EDUCATION  AND  THE  TALMUD.  1807 

position,  only  by  knowledge,  regardless  of  birth  or  family  disgrace,  did  away  with 
the  patriarchal  system  of  government  and  the  right  of  might.  Nay,  more,  the 
members  of  tho  supreme  court,  who  had  jurisdiction  over  the  whole  nation,  who  were 
known  as  the  "Sanhedrim,"  were  required  to  have  as  qualification  the  iiuiversal 
knowledge,  not  only  of  the  Jewish  jurisprudence,  but  also  the  most  living  languages 
and  their  literatures,  so  that  tho  whole  body,  as  one  man,  should  know  the  seventy 
tongues  spoken  at  that  time  by  tho  human  race.  Even  an  understanding  of  the 
black  art,  or  magic,  was  required  of  the  member  of  the  Sanhedrin.  The  declaration 
that  n  sage  is  mightier  than  a  prophet,  and  that  by  the  power  of  wisdom  the  Almighty 
created  the  world,  gave  a  value  to  universal  knowledge  superior  to  that  of  the  writ- 
ten law  of  Moses. 

With  the  exception  of  the  Samaritans,  whom  they  fought  to  the  knife,  all  nations, 
without  distinction  of  creed  or  religion,  were  invited  to  eat  from  the  tree  of  knowl- 
edge— to  be  as  the  gods. 

They  declared,  in  the  Talmud,  that  even  a  heathen,  if  he  studies  the  law,  is  higher 
than  a  high  priest  who  goes  into  tho  Holy  of  Holies.  In  another  place  they  say  that 
a  bastard  a  sage  is  superior  to  tho  high  priest.  Such  declarations  show  that  the 
charitable  desire  was  to  extend  the  blessings  of  knowledge  and  education  even  to 
non-Israelites.  Indeed,  the  various  disputes  about  religious  and  scientific  topics 
recorded  in  the  Talmud  between  learned  Jews  and  Romans,  Penriaus,  Chaldeans,  and 
Greeks,  where  the  latter  displayed  a  knowledge  of  Jewish  literature  equal  to  the 
rabbis,  show  that  they  must  have  accumulated  that  knowledge  through  the  hospi- 
tality of  tho  Jews,  by  whom  it  was  regarded  as  a  law  that  they  should  extend  edu- 
cation to  everyone.  Through  such  a  broad  view  of  education  an  avenue  was  opened 
by  which  even  the  pagans  could  enter  the  sanctuary,  regardless  of  lineage. 

Tho  following  may  be  cited  as  an  illustration,  taken  from  the  Talmud:  "It  was  a 
custom,  when  the  high  priest  on  Atonement  Day  left  the  sanctuary  unhurt,  for  tho 
people  to  give  him  an  ovation  as  a  congratulation  upon  his  coming  out  safely.  Once, 
while  tho  people  were  cheering  the  high  priest,  the  two  noted  Shmaye  and  Abtalyon, 
who  were  in  direct  succession  to  the  great  synod  in.  the  eighth  generation,  happened 
to  pass  by.  Tho  former  was  the  Nasi  (spiritual  prince),  the  latter  Ab  Beth  Din  (pres- 
ident of  the  Sanhedrim).  The  crowd,  beholding  them,  left  tho  high  priest  and  fol- 
lowed the  sages,  cheering  them,  who  were  the  children  of  converted  heathens.  The 
high  priest  felt  humiliated,  and  when  he  met  the  sages  ho  saluted  them,  saying,  'Let 
tho  sons  of  heathens  come  to  peace,'  alluding  to  their  lineage.  They  replied  satiric- 
ally, 'Let  tho  sons  of  heathens  come  to  peace  who  do  the  work  of  Aaron,  and  let 
not  the  sons  of  Aaron  come  to  peace  who  do  not  do  his  deeds.' "  This  is  the  best 
illustration  of  what  an  exalted  position  education  had  given  them,  regardless  of  their 
lineage. 

The  great  reform  work  of  that  famous  congress,  which  lasted  in  continuous  session 
for  many  years,  was  solely  devoted  to  education,  and  every  work,  no  matter  of  what 
character,  had  an  educational  bearing. 

The  municipal  government  was  taken  from  the  hands  of  the  Elders  and  placed  in 
tho  hands  of  the  "Seven  Best  Men  of  the  Town,"  elected  by  the  people.  These  men 
were  under  the  control  of  the  Ab  Beth  Din,  the  head  of  the  city  court,  whose  special 
duty,  besides  executing  justice,  was  to  care  for  the  educational  department  of  the 
town.  (Such  a  court  in  an  ordinary  town  consisted  of  three  members,  while  in  tho 
capitals  of  tho  provinces  the  body  consisted  of  twenty-three  members  with  the  power 
of  passing  the  death  sentence.) 

The  Temple,  which,  at  the  time  of  the  exile,  had  had  the  appearance  of  a  huge 
animal  slaughterhouse,  was  rebuilt  and  made  the  center  of  the  federal  government 
with  various  departments,  of  which  one  was  a  department  of  education,  caring  for 
tho  maintenance  of  tho  higher  colleges  as  well  as  the  public  schools  for  the  children 
in  Jerusalem.  Tho  Temple  was  placed  under  the  control  of  a  nonpriest,  who  had 
the  title  of  "Ish  Habaith"  (the  lord  of  the  mansion — "major-domo"),  who,  in  turn, 


1808  EDUCATION   REPORT,  1894-95. 

was  under  the  control  of  the  Sanhedrim.  The  high  priest,  seven  days  before  the 
Atonement  Day,  was  handed  over  to  two  sages,  uonpriests,  pupils  of  Moses  (which 
means  Jehovists),  selected  by  the  Sanhedrim  to  be  trained  and  drilled  for  the  reli- 
gious performance.  The  priests  who  were  instituted  by  Moses  as  healers,  by  t'.ie 
decree  of  the  great  synod,  ceased  to  be  such.  The  reason  for  this  was  that  the 
priests  were  not  allowed  by  the  law  to  come  into  contact  with  a  corpse,  and  as  the 
science  of  healing  is  based  upon  the  knowledge  of  anatomy,  which  the  priest  could 
not  study,  that  science  was  cultivated  in  the  colleges  by  nonpriests,  and  when 
graduated,  they  were  recognized  as  Rofini  (healers).  From  these  Roil  in  one  was 
selected  as  the  "Healer  of  the  Temple,"  whose  duties  were  the  same  as  those  of  the 
modern  board  of  health.  The  lepers,  or  other  people  suffering  from  skin  diseases, 
who,  in  former  days  were  cast  off  from  the  camp,  and  were  not  allowed  to  join  in 
the  Easter  feast,  being  declared  by  the  priests  unclean,  after  the  progress  of  science, 
s  ivs  the  Talmud,  went  a  day  before  Easter  to  the  surgeon,  who  made  an  operation  on 
them,  removing  certain  worms  from  under  the  discoloration,  and  they  were  then 
declared  clean  and  allowed  to  join  in  the  Easter  celebration.  By  ordering  certain 
prayers  aud  benedictions,  the  great  synod  denounced,  indirectly,  the  mode  of  wor- 
ship by  sacrifice.  The  famous  Lord's  Prayer,  is  to  be  found  in  the  Talmud,  with  a 
slight  alteration,  bearing  the  air  of  antiquity  By  means  of  prayers,  the  gre;it 
synod  gave  the  Je4rs  that  which  Moses  lacked — a  religious  education.  The  decree 
to  build  in  every  habitable  place  a  Beth  Hadneseth  (a  house  of  worship)  and  a  Beth 
H:imidrash  (college  and  public  library)  was  of  great  educational  importance.  The 
former  gave  an  icle.iof  Him  who  is  everywhere  present,  and  not  only  in  the  Temple; 
the  latter  increased  the  desire  for  reading.  The  Talmud  says  that  the  great  synod 
fnsted  twenty-four  days,  praying  that  school-teachers  and  book  writers  and  authors 
should  never  accumulate  wealth  from  their  profession  so  that  they  would  be  bound 
by  circumstances  to  live  up  to  a  high  standard.  National  congresses  for  educational 
purposes  were  convened  ten  times  in  ten  different  places  after  the  great  synod, 
adding  reforms  according  to  time  and  place.  After  the  great  synod  there  follows  an 
unbroken  line  of  couples  or  pairs,  as  registered  in  the  book,  The  Sayings  of  the 
Sires.  The  bearer  of  the  first  name  was  always  the  Nasi  (the  Prince)  while  his  com- 
panion was  Ab  Beth  Din  (president  of  the  court  or  Sanhedrim).  Rabbi  Gamaliel,  at 
whose  feet  the  great  Apostle  Paul  eat  as  a  pupil,  was  one  of  the  last  couples. 

The  work  of  the  great  synod  is  preserved  in  the  gnomic  sayings  which  they  left, 
in  the  "Sayings  of  the  Sires,"  "Be  patient  in  judgment,"  "Bring  forth  many  pupils 
and  make  a  fence  to  the  law."  Upon  that  saying,  the  grand,  towering  structure  of 
the  Talmud  was  built. 

THE   TALMUD. 

The  Talmud,  that  great  written  museum  containing  untold  treasures  of  a  civili/cd 
world  of  six  bygone  centuries,  that  wonderful  and  universal  encyclopedia,  which, 
with  the  Mishna  and  Midrash,  which  follow  in  its  train, presents  twice  as  many  vol- 
umes as  the  Encyclopaedia  Britannica,  that  wonderful  book,  which  Orthodox  Juda- 
ism considers  so  sacred,  written  by  the  inspiration  of  the  Holy  Ghost,  is  not  the 
work  of  a  few  individuals,  but  a  work  of  great  scientific  importance.  It  is  a  work 
by  the  whole  Jewish  nation,  as  well  as  by  others  who  indirectly  contributed  to  that 
remarkable  gazette  of  the  world. 

The  great  synod  laid  the  first  corner  stone  to  that  unparalleled  structure,  and  it 
was  finished  a  short-  time  before  the  Hegira  of  Mohammed.  Its  various  editors  in 
chief,  as  Rabbi  Johannes  (who  was  the  first  editor  of  the  Jerusalem  Talmud),  Rabbi 
Akiba,  Rabbi  Jehuda,  Hanasi  (the  Prince),  who  was  the  editor  of  the  Mishna,  were 
great  historians  as  well  as  famous  scientists.  Its  contributors  were  recruited  from 
all  the  rank  and  file  of  society.  You  will  find  a  contribution  from  a  plain,  modest, 
unskilled  laborer,  who  made  his  livelihood  as  a  burden  carrier,  next  to  an  essay  of 
the  great  Rabon  Gamaliel,  a  homiletic  explanation  from  a  rabbi  next  to  a  story  of  a 
mermaid  by  an  old,  experienced  tar;  a  sketch  of  plant  life  by  a  simple  farmer 


EDUCATION  AND  THE  TALMUD.  1809 

arrayed  iii  line  with  aii  essay  about  medicinal  anatomy  by  a  famous  medical  sago. 
Not  only  Jews  and  early  Jewish  Christians  are  amoug  its  numberless  contributor*, 
but  even  pagans  have  acqiiired  some  place  in  its  vast  volumes.  There  are  contribu- 
tions from  Sadducees.  Epicureans,  Romans,  Persians,  and  Chaldeans,  whose  opinions 
are  published  even  though  they  are  not  in  harmony  with  the  Talmudical  faith  or 
creed.  The  Talmud  is  a  free  trader  in  thought,  its  motto  being  "To  know."  It 
wants  to  know  what  the  Almighty  has  done  since  he  created  the  world,  and  is  al?o 
eager  to  know  what  Eabbi  Akiba  did  when  he  shut  himself  up  privately  with  a  noble 
Roman  matron.  It  displays  a  fair  method  of  criticism,  free  from  any  prejudice  or 
favoritism,  and  there  is  not  a  saint  on  earth  or  an  angel  in  heaven  who  is  not  made 
the  target  of  the  sharp  arrows  of  true  criticism.  Even  Moses  is  arraigned  before  the 
Talrandical  bar,  which  criticises  his  conduct.  Honor  is  given  to  whom  honor  is  due, 
even  though  he  be  an  opponent.  Balaam,  who  was  hired  to  curse  the  Jews,  is, 
according  to  the  Talmud,  greater  in  prophecy  than  Moses. 

The  Rabbis,  in  dispute  with  Gentile  sages,  frankly  admit  the  truth  of  the  state- 
ments of  the  latter,  if  their  arguments  on  the  subject  discussed  were  logical. 

In  poetry,  the  Talmud  surpasses  the  Illiad  of  Homer,  its  vast  volumes  being  one 
grand,  long  epic  song,  describing  the  heroic  struggle  of  the  giants  of  brain  who 
fought  the  mighty  gods  of  the  mountains,  as  well  as  the  gods  of  the  valleys;  the 
dreadful  Drnids,  as  well  as  the  fearful  demons.  It  is  a  tale  of  the  struggle  between 
light  and  darkness;  between  education  and  ignorance,  with  the  final  victory  of  the 
schoolmaster. 

From  an  historical  point  of  view,  the  Talmud  may  be  taken  as  the  record  of  his- 
torical deeds.  We  can  get  more  information  about  the  Hermit  Kingdom  of  the  Nile 
from  it  than  from  10,000  mummified  cats  recently  dug  out  from  its  shores  at  an  enor- 
mous expense. 

It  is  a  pity  that  the  Talmud  has  never  been  made  accessible  to  the  scientific  world 

I.— THE  Two  TALMUDS. 

Like  the  Hebrew  religion,  which  is  divided  into  two  parts,  the  Elohistic  and  the 
Jehovistic  cults,  so  the  Talmud  is  divided  into  two  parts,  the  Jerusalem  Talm;:d 
and  the  Babylonian  Talmud.  In  spite  of  the  distinctive  names  there  were  many 
Babylonian  contributors  to  the  Jerusalem  Talmud  and  many  Jerusalem  contributors 
to  the  Babylonian  Talmud.  From  an  educational  standpoint,  the  Jerusalem  Talmud 
is  superior  to  that  of  Babylon,  not  only  in  age,  but  also  in  educational  principles. 
The  Jerusulem  writers  endeavored  to  train  the  tongue,  while  the  Babylonians  aimed 
to  exercise  the  brain  ami  mental  faculties.  Both  Talmuds  are  prototypes  of  the  two 
kinds  of  Jews,  corresponding  to  the  two  kinds  of  religion.  The  Talmnd  of  Jerusa- 
lem has  a  Jehovistic  caste,  with  liberal  toleration  toward  the  Elohists,  especially 
toward  the  early  Jewish  Christians,  of  whom  many  were  in  the  ranks  of  its  contribu- 
tors. It  is  liberal,  yet  its  liberality  does  not  extend  over  the  national  border.  It 
reminds  one  of  Peterism  of  the  early  Christian  period.  The  Babylonian  Talmud  has 
a  broader  view  and  has  a  cosmopolitan  tendency,  more  like  St.  Paul.  Like  Paul, 
the  Babylonian  Talmud  proclaims  a  heavenly  Jerusalem,  and,  curiously  enough,  we 
there  find  the  "missing  link"  between  their  views  about  non-Israelites.  To  the 
Babylonian  Talmudist,  as  mentioned  in  former  chapters,  the  pagan  sage  who  studies 
the  law  is  superior  to  the  high  priest  who  does  not.  Paul  uttered  the  words:  "If 
God  wants  children  from  Abraham,  he  can  bring  them  forth  from  stones."  Those 
who  are  acquainted  with  the  methods  of  argument  used  in  the  Babylonian  Talmud 
will  find  a  striking  resemblance  between  it  and  the  arguments  of  Paul.  Since  Panl 
came  from  Tarshish,  he  must  have  had  a  Babylonian  education ;  and  also  in  the  school 
of  ( lamaliel  the  Babylonian  system  was  adopted,  he  (Gamaliel)  having  been  one  of  the 
disciples  of  the  great  Babylonian,  Hillel,  whose  deeds  and  teachings  resemble  those 
of  Christ,  who  lived  one  hundred  years  later. 


1810  EDUCATION    REPORT,  1894-95. 

Tho  Epistles  of  Peter  arc  written  iii  the  style  of  the  Jerusalem  Talmud ;  he  was 
probably  trained  after  the  Jerusalem  method. 

The  Talmud  of  Jerusalem  is  like  the  Oriental  Jew,  while  the  Babylonian  Talmud 
is  the  model  of  a  Russian  Jew  iu  all  his  ways  and  manm -r>. 

The  Jerusalem  Talmud  is  written  iu  a  very  plain  style,  leaving  the  impression 
that  it  was  written  by  people  of  a  high  education,  people  who  laid  stress  upon  sys- 
tem and  order — the  indications  of  education.  Its  laws  are  paragraphed  like  a 
modern  law  book  and  its  sentences  are  brief  and  to  the  point.  More  care  is  given 
to  the  rhetoric  and  drilling  of  the  tongue  than  to  the  exercise  of  the  brain.  It  lacks 
any  speculation,  and  a  dim  gloom  is  cast  upon  it.  The  same  can  be  said  of  the 
Oriental  Jew,  who  is  the  outcome  of  his  native  Palestinian  Talmud.  To  him, 
"words,  words,  and  words"  are  more  important  than  reason,  and,  like  his  Talmud, 
he  moves  in  a  narrow  traditional  circle  of  nationality.  Like  his  Talmud,  which 
condemns  every  speculation  in  physical  research,  he  lacks  that  vigor  of  brain  which 
has  made  the  Occidental  Hebrew,  especially  the  Russian  and  Polish  Jews,  famous. 

The  Babylonian  Talmud  is  the  Eidolon  of  the  Russian  and  the  Polish  Jew,  with 
whom  it  grew  near  the  Euphrates  and  the  Tigris.  The  Russian  and  Polish  Jews  are 
descendants  of  the  Babylonian  Jews  who  entered  Europe  through  Persia  and  tin- 
Caspian  Sea.  The  Russian  Jew  is  of  an  erratic  nature,  always  of  speculative  turn, 
whether  in  matters  of  religion  or  matters  of  business.  He  is  broad  minded  and 
sharp,  yet  his  life  is  generally  in  a  chaotic  state,  without  order  or  system.  If  a  Rus- 
sian Jew  is  asked  a  question,  instead  of  replying  ho  will  ask  you  another  quest  ion.  and 
in  conversation  ho  will  take  a  long  journey  of  talk  until  he  at  last  wanders  to  tin- 
point.  He  will  eat  pork,  yet,  in  spite  of  the  fact  that  he  is  a  lawbreaker,  he  will  fast 
on  the  Atonement  Day.  He  is  a  materialist  in  the  full  sense  of  the  word,  yet  he  pos- 
sesses the  mystic  inclinations  of  aMahatma.  His  Talmud  (the  Babylonian)  is  of  the 
same  character.  In  appearance,  theRussian  Jew  is  chaos  itself.  For  him,  every  sub- 
ject, no  matter  of  how  small  importance,  must  be  reasoned  about,  argued,  and  analyzed 
down  to  the  last  atomic  substance  until  it  is  acknowledged  as  a  law.  In  that 
respect  he  differs  from  Herbert  Spencer,  who  says  there  is  no  chemistry  for  thought. 
When  the  Talmud  begins  to  treat  of  a  law — for  instance,  whether  a  ship  is  liable  to 
house  leprosy — it  never  comes  to  the  point,  but  will  wander  through  the  Seven 
Heavens  on  high  and  the  Seven  Chambers  of  the  Inferno  until  it  comes  bark  a^ain  to 
the  starting  point,  and  will  then  decide,  after  having  employed  all  the  resonn-es  of 
knowledge,  that  a  ship  is  not  a  hou-e. 

The  Babylonian  Talmud  might  bo  likened  to  Faust,  who  wanted  to  be  a  saint  iu 
the  heavenly  Jerusalem  and  at  the  same  time  an  Epicurean  on  the  earth.  It  calls 
the  Nazir,  who  vows  to  abstain  from  wine,  a  "sinner."  Life,  according  to  it,  is  a 
nuptial  celebration,  and  is  looked  at  from  its  brightest  side.  Even  Satan  appears 
therein  as  a  gentleman.  It  approves  of  slang,  which  is  expressive,  though  it  often 
rises  to  the  highest  point  in  poetry.  A  sublime  thought  will  be  immediately  followed 
by  a  vulgar  expression,  which  fact  once  caused  a  refined  millionaire,  Beu  Elashn,  to 
leave  the  house  of  Jehuda  at  a  nuptial  feast.  The  Babylonian  Talmud  regards  the 
exercise  of  the  brain  a&  superior  to  anything  else,  and  he  who  can  produce  150  rea- 
sons for  purifying  the  rat,  which  Moses  declared  "unclean,"  is  called  a  sage.  Ho 
who  would  be  a  rabbi  had  to  pass  through  snch  a  brain  examination  before  receiving 
his  diploma.  To  speak  in  the  words  of  the  Talmud,  they  studied  300  kinds  of  laws 
upon  the  subject  of  "flying  lower  in  the  air"  (could  they  have  known  of  balloons?). 

No  matter  how  much  the  two  Talmuds  disagree,  upon  one  point  they  agree— that 
education  is  the  highest  attainment  of  man;  and  both  have  mercilessly  disfranchised 
the  ignorant  from  many  social  rights  to  which  any  human  being  would  naturally  bo 
entitled. 

II.— DlSFRAXCIHSESlEXT  OW  THE  ICiXORAXT. 

The  ignorant  wore,  by  the  laws  of  the  Talmud,  expelled  from  the  earthly  social 
sphere,  as  well  as  from  the  heavenly,  where  a  merciful  (io«l  grant*  a  shelter  to  any 
erring  soul.  Not  only  was  ho  considered  ignorant  who  could  not  himself  read  and 


EDUCATION  AND  THE  TALMUD.  1811 

-write,  but  he  who  had  children  and  brought  them  up  without  education  was  also 
called  ignorant.     They  -were  deprived  of  the  following  privileges: 

1.  No  witness  should  be  delivered  to  them,  nor 

2.  Should  they  be  accepted  as  such. 

3.  No  secret  should  bo  told  them. 

4.  They  could  not  be  appointed  as  apotropies  (guardians)  for  orphans  or  managers 
of  the  charitable  institutions. 

5.  They  could  not  be  taken  as  traveling  companions. 

6.  What  they  lost  could  not  be  advertised  (it  was  the  custom  to  advertise  "lost 
and  found''  articles  through  a  herald). 

A  man.  says  the  Talmud,  who  gives  his  daughter  to  an  ignorant  person  does  the 
same  as  though  he  bound  her  and  gave  her  to  a  lion.  Every  calamity  which  comes 
upon  a  country  is  due  only  to  the  ignorant,  according  to  Rabbinical  ideas.  A  good 
illustration  is  found  in  the  records  of  the  Talmud,  which  shows  to  what  a  degree 
hatred  against  ignorance  was  carried:  "Once,"  so  says  the  Rabbinical  history, 
"there  was  a  famine  in  the  land,  and  the  benevolent,  spiritual  prince,  Rabbi  Jehuda, 
called  the  Saint,  the  editor  of  the  Michna,  opened  his  granaries  with  the  notice  that 
those  who  were  versed  either  in  the  Scripture,  or  in  the  oral  law,  or  in  the  folklore, 
or  in  any  educational  branch  were  invited  to  come  and  be  fed.  Rabbi  Jonathan  ben 
Amram  forced  his  way  in,  and  when  he  was  asked  by  Rabbi  Jehuda,  '  Do  you  know 
the  Scripture?'  'No,'  was  the  reply.  'Do  you  know  the  oral  law?'  'No/  he 
answered.  He  was  given  food,  but  when  he  went  out  the  Rabbi  groaned,  saying, 
'Woe  to  me,  that  I  gave  from  my  bread  to  one  who  was  ignorant! '" 

The  ignorant  person,  says  the  Talmud,  will  not  be  resurrected.  A  man  shall  always 
sell  all  his  belongings  to  marry  the  daughter  of  a  sago.  If  not,  let  him  marry  the 
daughter  of  the  president  of  a  library  or  of  a  synagogue.  If  ho  can  not  find  such, 
he  shall  try  to  marry  the  daughter  of  the  president  of  the  United  Charity.  Jf  he 
can  not  find  such,  he  shall  marry  the  daughter  of  the  schoolmaster,  and  not  the 
daughter  of  an  ignorant  man.  On  the  same  page  the  Talmud  declares  that  an 
ignorant  person  is  not  allowed  by  the  law  to  eat  any  kind  of  meat.  In  auotber 
place  it  declares  that  the  ignorant  are  out  of  place  in  society  and  unfit  for  witnesses. 

One  rabbi  went  so  far  as  to  proclaim  that  if  it  were  not  for  the  sake  of  commerce 
the  ignorant  people  ought  to  be  killed.  (This  reminds  one  of  Plato,  who  wanted  in 
his  Ideal  State  to  have  only  able-bodied  and  able-minded  citizens,  while  the  rest  were 
to  bo  mercilessly  shut  out.) 

In  the  same  degree  as  the  ignorant  are  despised,  the  wise  are  exalted.  A  sage  who 
falls,  says  the  oral  law,  should  not  have  his  shame  made  public.  He  who  teaches  the 
son  of  his  friend  knowledge,  says  the  Talmud,  will  sometime  be  seated  in  the  heavenly 
college  of  wisdom,  and  he  who  teaches  the  son  of  an  ignorant  person  will  have  power 
to  nullify  even  the  decrees,  of  the  Almighty.  A  sage  is,  according  to  the  Talmud, 
superior  to  the  King  of  Israel,  for  if  the  sage  dies  we  can  hardly  find  one  like  him, 
but  if  the  King  dies  every  Israelite  is  fit  for  the  position.  The  Talmud  called  the 
Persian  Empire  an  "unworthy"  one,  because  they  had  no  national  Alpha  Beth  and 
no  grammar.  (They  adopted  both  of  these  from  the  cultured  Medes.) 

Everyone  is  requested  by  the  oral  law  to  salute  a  sage,  even  from  the  heathens, 
when  passing  by,  by  standing  up.  Rab.  Dimi,  from  Nahardai  in  Babylon,  brought 
figs  once  in  a  boat  to  the  market.  The  Exilearch  (Reish  Gola,  the  prince  of  the 
Exile)  said  to  Raba,  "Go  and  inquire  if  he  is  a  learned  man;  then  give  the  permit 
for  the  market."  That  illustrates  what  privileges  the  learned  men  enjoyed  in  the 
estimation  of  the  editors  of  the  Talmud.  The  Talmud  even  says  that  it  would  bo 
better  to  neglect  the  service  of  the  Lord  than  to  give  up  the  knowledge  of  the  law. 

RABBINICAL  EDUCATIONAL   LAWS. 

In  spite  of  the  fact  that  the  educational  system  of  Palestine  was  different  from 
that  of  Babylon,  still,  in  the  general  outline  of  the  laws  concerning  it,  both  had  a 
nniform  code,  with  slight  alterations. 


1812  EDUCATION    REPORT,  1894-95. 

Every  community  was  compelled  by  the  law  to  maintain  a  kindergarten — "  Makri 
Dardeki"  (teacher  of  children).  Besides  these,  the  community  was  compelled  by 
the  law  to  maintain  a  penman,  "Sofer"  (scribe),  whose  duty  it  was  to  teach  the 
children  the  art  of  writing. 

A  community  was  compelled  to  maintain: 

1.  A  synagogue. 

2.  A  beth  hamidrash  (a  public  library). 

3.  A  bath  house. 

4.  A  kindergarten. 

5.  A  public  school. 

6.  A  city  penman. 

7.  A  city  physician. 

8.  A  public  toilet  house. 

9.  A  charitable  institution. 

In  the  community  which  had  not  the  above  institutions  a  learned  man  was  not 
allowed  to  live. 

The  teachers  of  the  kindergarten  and  of  the  public  schools  were  paid  by  the  city 
treasurer,  who  was  under  the  control  of  the  seven  best  men  of  the  city  (Shiwat 
Tobei  Hair),  corresponding  to  our  modern  city  fathers.  The  colleges  were  main- 
tained by  donations  from  rich  private  professors  and  by  college  fees. 

I.— THE  TEACHER. 

The  teacher  must  be  of  good,  moral  reputation,  and  married.  Bachelors  and 
women  were  disqualified  by  the  law  from  being  teachers  in  public  schools  or  in  kin- 
dergartens. In  regard  to  his  pedagogic  knowledge,  the  Palestinians  laid  more  stress 
upon  educational  ability  and  in  possessing  a  good  method  of  pronunciation,  while 
the  Babylonians  cared  more  for  their  learning.  A  Galilean  was  not  qualified  for  the 
position  of  teacher  in  a  public  school,  nor  as  a  reader  in  the  synagogue  by  the  Pales- 
tinians, while  in  Babylon  he  could  get  such  a  position,  provided  he  possessed  the 
quality  of  learned  speculation.  Women  were  excluded  from  the  pupil's  bench  as 
-well  as  from  the  schoolmaster's  chair.  They  could  neither  teach  nor  be  taught, 
according  to  the  Talmud ic.nl  law. 

II.— THE  PUBLIC  SCHOOLS. 

These  were  under  the  direct  control  of  the  city  court  in  all. matters  pertaining  to 
education,  while  the  financial  fairs  were  managed  by  the  best  seven  elected  men  of 
the  city.  The  schoolhouse,  if  it  were  not  public  property,  was  rented.  The  Rab- 
binical court  never  recognized  the  complaints  of  persons  living  near  the  school 
against  the  noise  of  the  children  which  prevented  them  from  sleeping.  (It  seems 
that  they  had  night  schools  also.)  The  same  complaint  against  the  otlice  of  the  city 
writer  and  the  city  physician  was  not  recognized. 

If  a  city  was  divided  by  a  river  or  a  stream,  the  parents  were  not  compelled  by  the 
law  to  bring  their  children  to  the  school  "over  the  water,"  unless  the  bridge  was 
broad  and  safe. 

Makri  Dardflci  (The  School  of  the  Little  Ones). — A* general  law  of  the  Talmud  says 
that  when  a  child  begins  to  talk  its  father  is  compelled  to  teach  it.  But  then  i-  i, 
special  Rabbinical  educational  standard  which  runs  as  follows :  "At  the  age  of  5, 
the  child  is  to  be  taught  reading ;  at  the  age  of  10,  Mishna  (outlines  of  the  oral  law) ; 
at  the  age  of  15,  Talmud  and  universal  knowledge.  If  the  child  was  a  healthy  one, 
it  was  brought  to  the  kindergarten  at  the  age  of  5.  The  class  in  that  sort  of  school 
consisted  of  25  pupils,  and  if  there  were  50  the  city  appointed  another  teacher.  a::d 
if  the  class  had  only  40  pupils  a  helper  was  added.  In  that  class  the  children  were 
taught  in  a  playing  way  to  read  the  letters  of  the  Alpha  Beth  in  Babylonian  on 
tablets  of  clay  like  those  of  the  Chaldeans,  and  in  Palestine  even  from  rolls  of 
parchment.  The  writing  was  required  to  be  plain.  Minnie,  and  readable,  so  that  the 


EDUCATION  AND  THE  TALMUD.  1813 

child  should  know  how  to  distinguish  a  daleth  (1)  fr«>i»  a  rfsch  ("1)  which  have  a 
resemblance  in  the  Hebrew  letters. 

At  the  age  of  6  the  child  was  brought  into  the  public  school  under  the  care  of  the 
"Molamed  Tinoketh"  (teacher  of  children).  In  the  Babylonian  Talmud  we  have  a 
record  that  Raw  said  to  Rabbi  Samuel  bar  Shiloth,  who  was  a  teacher  in  the  public 
school,  "At  less  than  6  years  of  age  do  not  receive  pupils;  from  6  and  upward  feed 
him  with  reading  matter  like  an  ox."  This  is  the  most  characteristic  educational 
system  of  the  Babylonians,  who  cared  more  for  the  accumulation  of  learning,  regard- 
less of  a  systematic  order  of  education,  than  the  Palestinians.  The  school  childrt  n 
were  allowed  to  read  the  weekly  portions  of  the  Bible  by  the  light  of  the  lamp  on 
Sabbath  night  (which  was  prohibited  to  older  people). 

III. — PUNISHMENT. 

Bodily  punishment  was  prohibited  in  Palestine  by  an  act  of  the  fourth  synod 
assembled  on  Awsha,  and  neither  the  parents  nor  the  teachers  were  allowed  to  punish 
a,  child  until  the  age  of  12.  The  Babylonians  had  a  light  bodily  punishment  with 
shoestrings.  It  is  mentioned  in  the  Babylonian  Talmud  that  Raw  said  to  Rabbi 
Shiloth,  who  was  a  teacher  in  a  public  school,  "When  thou  shalt  punish  a  child, 
punish  him  with  shoestrings." 

IV. — VACATIONS. 

A  regular  vacation  for  children  was  unknown  to  the  Talmud  rabbis.  For  them  to 
learn  to  study  was  above  all  else.  "Even  for  the  sake  of  building  the  Temple,  we 
do  not  allow  the  children  to  have  a  vacation,"  says  the  Talmud;  "and  Jerusalem," 
claims  the  same  book,  "was  destroyed  because  they  often  permitted  the  schoolmas- 
ters to  be  idle."  "The  world  only  exists  for  the  sake  of  the  little  ones,"  says  the 
Talmud.  With  the  exception  of  the  hours  for  prayer  and  the  festivals,  which 
required  the  presence  of  the  children,  their  study  went  on  without  pause  or  rest. 
Often  in  times  of  calamity,  as  in  times  of  pestilence  and  cholera,  the  schools  were 
closed.  It  was  a  custom,  when  the  country  suffered  from  drought,  to  order  a  fast 
day,  when  the  children  were  brought  to  the  market  place,  where  open  prayer  meet- 
ings were  held,  and  the  people  implored  the  Most  High  in  sackcloth  and  ashes, 
pointing  to  the  little  ones,  praying,  "O  Lord,  hear  us  and  give  us  grace  for  the  sake 
of  these  school  children,  who  are  pure  from  sin." 

On  Sabbaths  and  other  feast  days  the  subjects  of  study  were  of  light  matters— for 
little  children,  reading  exercises ;  for  college  boys,  homiletics. 

EDUCATIONAL  DUTIES   OF   PARENTS. 

The  educational  duties  of  the  parents  were  four  in  number: 

(a)  The  father's  duty  is,  by  the  law,  to  bring  up  and  rear  his  children  (the  male 
ones)  on  all  the  branches  of  knowledge,  even  in  national  folklore. 
(&)  The  father's  duty  is  to  teach  his  son  a  trade. 

(c)  The  father  is  even  compelled  to  teach  his  son  how  to  swim. 

(d)  The  father  is  to  care  for  his  son's  religious  training  and  education. 
These  are  the  duties  of  a  grandfather  to  be  fulfilled  to  his  grandchild. 

The  mother's  duty  was  only  one,  namely,  to  bring  her  children  into  the  school- 
house  and  to  the  prayer  meeting. 

RELIGIOUS   KDUCATION. 

"Religious  training"  is  not  to  be  found  on  the  calendar  of  education,  yet  it  is  the 
most  important  item  in  it,  and  the  Talmud  has  separated  that  part,  placing  it  in 
the  hands  of  the  parents  that  they  may  educate  that  part  of  the  child  which  is  out 
of  the  reach  of  the  schoolmaster,  ennobling  the  inner  feelings  and  the  emotions  of 
the  soul.  That  portion  of  the  education  was  in  the  hands  of  the  parents,  princi- 
pally the  father.  The  Talmud  says  that  we  shall  accustom  the  child  to  the  duties  of 


1814  EDUCATION   REPORT,  1894-95. 

the  laws,  even  to  accustom  it  to  fast.  The  religious  training  was  conducted  at  home, 
not  ill  the  school.  The  child,  by  virtue  of  his  childish  not  ions,  like  all  children, 
was  eager  to  know  about  any  strange  ceremony  which  took  place  iu  the  religious 
domestic  life.  For  instance,  the  child  asked  the  meaning  of  the  "Mezuza"  (a  sort 
of  talisman  which  Moses  requested  them  to  put  on  the  doorposts).  The  father  then 
explained  to  the  child  its  meaning  as  well  as  its  historical  advent.  Every  feast  day 
was  an  opportunity  for  the  father  to  give  a  religious  instruction  to  his  sou  on  that 
subject.  For  instance,  at  the  Feast  of  the  Tabernacles,  when  the  family  removed 
from  the  house  to  live  for  a  week  in  a  tent,  the  child,  of  course,  was  eager  to  know 
why,  and  so  the  father  explained  the  reason  from  a  religious  point  of  view.  On  (he 
night  of  the  Passover,  before  the  proceedings  of  the  feast,  the  child  asked  four 
tions  of  his  father  in  regard  to  the  curious  customs  in  that  peculiar  feast.  Th::t 
custom  still  prevails  among  the  Polish  and  Orthodox  Jews.  The  Talmud  says  that 
on  the  night  of  the  Passover  nuts  and  fruits  were  given  to  the  children  in  order  that 
they  should  be  awake  and  listening  to  the  history  of  the  exodus  from  Egypt. 

The  child,  according  to  the  Jewish  view,  is  not  responsible  for  the  religious  law 
until  tho  ago  of  13,  when  ho  is  no  longer  a  minor  in  religious  matters.  But  there  is 
one  duty  resting  upon  the  shoulders  of  the  child  regardless  of  his  age,  to  which  he 
is  subjected,  and  that  is  the  kadish  (sanctification).  The  kadish  is  a  short  prayer, 
like  tho  Lord's  Prayer,  and  is  distiugished  from  other  prayers,  as  it  is  said  in  the 
very  ancient  Aramaic  language.  Its  antiquity  is  beyond  any  doubt.  The  kadish  is 
to  the  Jews  what  tho  mass  is  to  the  Catholics.  If  one  of  the  parents  dies  the  child 
is  brought  morning  and  evening  into  the  synagogue  to  recite  the  kadish  during  tho 
first  twelve  months,  in  loving  remembrance  of  his  departed  father  or  mother.  After 
the  elapse  of  tho  first  year,  tho  kadish  is  recited  by  the  child  or  by  the  grown  son 
each  year  on  the  day  of  the  death  of  the  father  or  the  mother.  Tho  kadish  can  only 
be  recited  in  the  presence  of  10  malo  worshipers.  Even  a-  female  child  is  subjected 
to  the  duty  of  the  kadish.  The  kadish  is  calculated  to  implant  into  tho  heart  of  the 
child  the  noblest  seeds  of  gratitude,  and  it  is  a  very  old  custom,  a  transfiguration  of 
tho  primitive  "ancestor  worship."  What  an  impression  must  the  Rabbinical  lore 
make  upon  tho  sensitive  heart  of  the  child,  by  declaring  that  when  tho  child  recites 
the  kadish,  and  the  worshipers  say  "Amen,"  tho  soul  of  tho  departed  father  or 
mother,  to  whose  memory  tho  kadish  was  said,  is  released  from  purgatory.  The 
kadish  is  tho  only  custom  still  common  among  all  the  Jews,  no  matter  whether 
Reform  or  Orthodox.  You  can  even  find  Jews  who  have  thrown  overboard  the  whole 
Mosaic  religion,  yet,  on  the  day  of  death  of  their  parents  they  will  search  for  10 
male  worshipers,  and  pay  them  for  their  time,  in  order  to  bo  able  to  recite  in  their 
presence  the  kadish.  Here  wo  see  the  powerful  effect  of  that  religious  training. 
Why?  Because  the  kadish  touches  the  most  delicate  threads  of  the  human  heart, 
and  it  is  not  merely  a  religious,  but  a  humane  instinct  of  mankind. 

On  the  same  principle  of  gratitude,  tho  child  was  compelled  by  the  law,  to  be 
enforced  by  tho  father,  to  say  tho  benediction  after  each  meal  and  to  invoke  a 
blessing  before  tasting  any  kind  of  fruit. 

BABYLONIAN   EDUCATION. 

The  Babylonians,  although  in  many  respects  superior  to  the  Palestinians,  as  they 
lived  in  a  country  which  had  been  a  seat  of  culture  from  immemorial  times,  were 
inferior  in  regard  to  education  in  its  full  sense  and  meaning. 

The  Babylonians  were  great  thinkers,  but  very  poor  philosophers.  They  had  an 
education,  but  not  a  pedagogic  one.  They  had  a  system,  but  no  order.  They  knew 
all  the  languages  spoken  in  tho  celestial  realm,  but  were  very  poor  linguists  in  the 
tongues  spokeu  on  the  terrestrial  sphere.  They  had  school  laws,  but  no  regulations, 
and  those  which  they  had  were  methods  and  systems  adopted  from  the  Palestinians. 
Tho  Babylonians  adopted  the  kindergarten  after  the  Palestinian  model  many  <  entu- 
ries  later  than  its  use  began  in  Palestine.  Nevertheless,  we  will  sketch  their  method, 


EDUCATION  AND  THE  TALMUD.  1815 

although  the  execution  of  the  regulations  were  different  from  those  of  Palestine.  In 
Palestine,  for  instance,  corporal  punishment  was  prohibited,  and  even  a  parent 
could  not  make  Use  of  the  strap  until  after  the  age  of  12.  Now,  there  is  a  peculiar  case 
recorded  in  the  Babylonian  Talmud  where  a  teacher  violated  that  regulation  and 
was  left  unpunished,  as  it  seems  that  in  Babylon  the  shoestring  was  the  regulator. 
The  case  in  question  is  as  follows :  The  father  of  the  later  famous  Samuel  found  him 
weeping.  He  asked  him,  "My  child,  why  do  you  cry?''  He  replied,  "My  school- 
master kicked  me."  "For  what?1'  asked  his  father.  "Because  I  did  not  wash  the 
hands  of  his  son  when  I  gave  him  something  to  eat."  "Why  did  you  notf "  The 
child  answered,  "  He  eats  and  I  shall  wash  my  hands  ? ''  The  father  simply  remarked 
that  it  was  not  enough  that  the  teacher  was  ignorant  of  the  law  (which  requires 
hand  washing  only  if  he  eats),  and  he  also  slapped  him.  From  that  case  it  seems 
that  the  Babylonians  tolerated  the  injustice  of  the  teachers.  In  regard  to  the 
methods  and  application  of  teaching  it  was  in  the  "Makri  Dardeky"  (the  reading  of 
the  little  ones)  of  the  simplest  manner. 

ILLUSTRATION   OF   METHODS   EMPLOYED. 

The  child  at  the  age  of  5  went  to  the  "  Makri  Dardeky,"  which  corresponds  to  our 
modern  kindergarten.  The  term  was  one  year  and  the  class  only  25  children.  If 
more  came,  helpers  were  appointed.  As  in  our  modern  kindergartens,  where  the 
children  acquire  the  quantities  of  words  in  a  playing  manner  without  any  mental 
strain,  so  in  the  Hebrew  "Makri  Dardeki"  the  child  accumulated  many  words  and 
ideas  of  domestic  use  in  a  pleasant  way,  without  any  mental  effort.  The  character 
of  the  letters  of  the  Hebrew  Alpha  Beth  is  that  of  an  unpainted  picture  book,  and 
the  Alpha  Beth  was  used  for  that  purpose.  The  child  was  shown  the  two-horned 
letter  Aleph  J$,  which  means  "the  Bull,"  the  leader,  the  teacher.  The  next  letter, 
Beth  3,  means  a  house,  as  its  figure  resembles  the  primitive  houses.  The  third  let- 
ter, Girnel  /( ,  means  a  camel,  while  the  letter  D  or  Dalit  ~~],  means  a  door,  because 
its  shape  resembles  a  door ;  and  the  letter  S  or  Sain  y>  resembles  a  sword,  with  the 
collective  meaning  of  "  weapons,"  "arms,"  etc. 

Besides  words  and  their  various  meanings  and  applications  acquired  by  the  letters 
of  the  whole  Alpha  Beth  during  the  period  of  one  year,  the  child  also  learned  to 
number,  as  the  letters  of  the  Alpha  Beth,  like  those  of  the  Latin,  are  also  signs  for 
numerals. 

Mi;  I  HODS  EMPLOYED  BY  THE   MELAMED  TINOKETH,   OB  IN  THE  PUBLIC   SCHOOLS. 

In  the  public  school,  under  the  direction  of  the  "Melamed  Tinoketh"  (children's 
teacher),  the  Alpha  Beth  was  also  used  in  the  first  standard,  its  letters  serving  as 
poetical  reading  matter,  the  purpose  being  to  awaken  the  desire  of  knowledge  ill 
the  child,  and  to  rouse  his  feelings  for  all  that  is  good  and  noble. 

The  methods  employed  bear  the  stamp  of  simplicity,  yet  had  great  effective  force. 
The  child  was  taught  that  Aleph  Beth  means  "  Learn  wisdom"  (Aleph  means  learn; 
Beth  is  the  first  initial  of  Bina,  wisdom).  Gimel  («/),  Dalit  (d),  it  was  explained,  as 
to  help  the  poor.  (Gimel  means  to  reward,  to  extend  grace  and  mercy;  Dalit  means 
those  in  poverty.)  The  teacher  would  explain  that  the  reason  the  face  of  the  Giincl 
was  toward  the  back  of  the  Dalith  (in  the  Alpha  Beth,  reading  from  right  to  left, 
as~J  (d)  j\  (</),  was  that  the  good  man  must  always  hunt  up  the  poor  in  order  to 
help  them.  Why  is  the  face  of  the  Dalith  turned  away  from  the  Gimel?  In  order 
to  receive  the  alms  secretly,  so  as  not  to  be  ashamed.  The  next  letters  were  explained 
as  how  God  would  reward  the  good,  and  is  always  willing  to  receive  the  wicked  if 
he  repents.  The  R  (^)  is  the  initial  of  Racha  (meaning  the  wicked).  The  K  ( p) 
is  the  initial  of  Kadosh,  the  Holy  One.  Why  is  the  face  of  the  K  toward  the  R? 
Because  the  Holy  One  looks  after  the  wicked  that  he  may  repent.  The  Alpha  Beth 
in  the  rank  and  file  of  its  letters  was  explained  to  the  child  in  its  esoteric  meaning. 


1816  EDUCATION    REPORT,  1894-95. 

The  teacher  also  often  combined  them.     For  instance,  the  first  letter,  Aleph,  with 
the  last  letter,  Taw,  and  explained  the  combination. 

The  Alpha  Beth  served  as  a  first  reader,  and  the  explanations  were  calculated  to 
educate  first  the  man  in  the  child,  and  then  the  Jewish  religious  spirit.  The  Shin 
(ty)  and  the  Taw  (J"l),  for  instance,  were  explained  to  the  child  thus:  Why  is  the 
Shin,  the  initial  of  Sheka  (falsehood),  resting  only  on  one  stem,  Avhile  the  Taw  rests 
on  twof  Because  falsehood  can  not  stand  long,  while  truth  stands  forever. 

Foreseeing  the  difficulties  which  grown  students  would  have  to  encounter  in  later 
years,  in  facing  the  various  contradictions,  controversies,  and  explanations  which 
are  always  the  source  of  doubt,  leading  the  student  astray,  the  education  was 
arranged  to  make  such  impressions  upon  the  child  as  to  form  a  guide  in  the  religions 
labyrinth,  by  the  aid  of  the  Alpha  Beth,  which  served  as  the  first  reader.  The  M, 
for  instance,  has  a  double  letter,  one  called  the  "  open"  M  ('0),  and  it  is  written  at 
the  beginning  and  in  the  middle  of  words.  The  other  is  termed  the  "closed "  M  (f))> 
and  is  written  only  at  the  end  of  words.  Now,  the  teacher  explained  that  t ! 
which  is  the  initial  for  Mamar  (word,  logos)  that  there  is  an  open  word  and  a  hidden 
word,  meaning  that  each  sentence  has  an  open  meaning  according  to  the  plain  words, 
and  another  hidden  meaning,  requiring  a  deeper  study  and  understanding  independ- 
ent of  the  language  and  grammar.  By  such  an  educational  method  the  child  grew 
up  with  that  impression,  and,  as  a  grown  man  was  prevented  from  stumbling  over 
the  contradictions  and  unexplainable  sentences. 

In  the  public  school  the  child  spent  from  the  age  of  5  to  the  age  of  10,  during 
which  time  he  acquired  the  perfect  reading  with  the  vowels  and  punctuations,  com- 
position, the  art  of  writing  (which  was  taugtt  by  the  Lawler,  or  city  penman),  gram- 
mar, and  homiletic  explanations  of  the  Scripture. 

At  the  age  of  10  the  boy  was  well  versed  in  the  Bible  from  the  first  chapter  of 
Genesis  to  the  last  of  Malachi,  until  he  knew  the  whole  by  heart  and  was  able  to 
construct  sensible  compositions  without  faults,  when  ho  was  ripe  to  enter  the  first 
standard  of  the  college  where  the  Mishua,  a  brief  outline  of  the  oral  law,  was 
taught. 

It  was  not  customary  to  have  a  vacation  in  the  public  school,  and  the  Talmud  tells 
us  that  Rab  Samuel  bar  Shiloth,  who  was  a  public  school  teacher,  had  not  seen  las 
own  orchard  for  thirteen  years,  as  he  could  not  get  leave  of  absence. 

TITLES   AND   TERMS. 

The  word  "teacher"  has  three  terms  in  the  Hebrew  language,  corresponding  to  the 
three  different  positions  they  occupied  in  the  Hebrew  world. 

The  first  is  Melamed,  a  term  which  means  a  goad,  and  is  translated  as  the  oxgoad. 
This  was  applied  to  the  teacher  of  the  public  schools,  Melamed  Tinoketh,  teacher  of 
children,  as  they  were  goaded  by  the  rigid  will  of  discipline  of  the  teacher. 

The  second  term  is  More,  which  denotes  the  guide,  the  pointer,  and  the  word  often 
comes  in  connection  with  road,  path.  The  same  term  was  applied  to  the  college 
professor  and  to  the  judge,  who  had  only  to  point  out  the  way  or  road  which  should 
be  trod. 

The  third  term  was  Aluf,  a  word  meaning  a  bull,  or  steer,  who  goes  before  the 
flock.  It  means  the  leader,  the  prince,  the  king  (in  Arabic,  the  Clialiph).  It  means 
also  the  unit  of  thousand  (elef),  and  in  the  Chaldean  jargon,  to  learn.  This  term 
was  applied  to  the  director  of  a  college  or  to  a  distinguished  public  man  who  led 
the  people  in  any  way.  The  penman  who  taught  the  art  of  writing,  from  the  point 
of  the  pen,  was  called  in  the  Talmudic,  Chaldaic  jargon,  Lawler,  meaning  plain, 
penman,  while  the  poet,  or  teacher  of  writing  of  a  higher  degree,  was  called  Sofer, 
a  term  which  means  the  teller,  the  counter,  the  scribe.  E7ra  had  the  title  of  Sofer. 

Books  were  called  the  Megiloth,  rolls,  and  Sefarim,  the  singular  number  being 
Sofer.  It  is  curious  that  the  term  of  Sofer,  book,  is  mentioned  in  the  live  books  of 
Moses,  while  in  the  prophets  the  term  Megiloth,  rolls,  is  to  be"  found. 


EDUCATION  AND  THE  TALMUD.  1817 

The  pen  was  called  "et,''  a  term  which  means  hidden,  veiled.  It  has  the  same 
meaning  as  cheret  (the  instrument  used  by  the  hieroglyphists  in  Egypt  for  engraving 
their  mysterious  writings). 

My  friend,  Judge  Sulzberger,  called  my  attention  to  the  similarity  in  sound 
between  the  familiar  English  word,  "etching,"  and  ''et,"  in  Hebrew,  and  clirat, 
engraving,  and  the  English  "cut."  The  term  "et"  (pen)  was  used  in  the  primitive 
times,  when  writing  was  not  common,  and  the  Levite  poet  who  dedicated  a  psalm 
(Fs.  15)  to  King  Solomon  on  his  nuptial  day  prefaces  his  poem  with  the  explanation 
that  his  tongue  is  of  the  ct,  or  pen,  is  that  of  a  diligent  Sofer,  writer-poet. 

Later,  about  the  time  of  the  prophets,  when  the  art  of  writing  was  more  common 
and  had  spread  among  the  people,  they  called  the  pen,  in  a  poetical  way,  kosoth, 
which  means  bow,  like  kesheth.  They  then  began  to  understand  the  power  of 
the  pen,  which  was  compared  to  the  bow,  and  its  letters  to  shooting  arrows.  The 
prophet  Ezekiel  describes  the  angel  who  was  sent  to  mark  the  foreheads  of  the 
wicked  dedicated  to  destruction  as  being  armed  with  the  bow  of  the  writer  on  his 
loin  (Ezekiel,  ix,  4). 

It  was,  and  is  still  among  the  Orientals,  the  custom  to  wear  the  pen  girdled  on  the 
loins  like  a  weapon. 

The  pupil  was  called  Talmid,  or  the  disciplined  one.  The  wandering  scholars, 
who,  according  to  the  statements  of  the  Talmud,  wandered  from  place  to  place  to 
teach,  were  called  Talmide  chachamin  (disciples  of  sages).  It  reminds  one  of  the 
wandering  scalds  and  minnesingers  of  the  Odin  school,  whom  the  poet  Von  Schoffel 
has  immortalized  as  the  "fahrende  Schiller,"  wandering  scholars. 

A  learned  man  who  was  not  connected  with  any  college  had  the  title  of  Chaber, 
which  means  fellow,  and  the  relation  of  fellowship  to  the  college  was  of  the  same 
character  as  the  English  fellowship  to  Oxford  and  Cambridge. 

The  title  of  Chaber  was  also  applied  to  the  magician  of  the  Persian  type,  or  a  snake 
tamer. 

The  graduate  of  a  college  received  the  title  of  Rabbi,  a  title  which  was  applied 
to  any  leader  of  any  union  of  workmen ;  even  to  the  leader  of  the  hangmen,  who  had 
a  union  among  themselves.  The  title  of  Rabbi  did  not  entitle  its  possessor  to  preach 
or  teach. 

The  judge  or  the  student  who  devoted  his  time  to  the  study  of  law,  civil  or  religious, 
was  given  the  title  of  Dajon,  judge. 

An  astronomer,  or  any  learned  man  in  a  special  branch  of  knowledge,  was  called 
a  Chaldean  sage,  while  the  special  medical  man  had  the  title  of  Chakim  (the  same 
as  in  Arabic  to-day).  The  Talmud  often  calls  him  "Asje"  (healer),  probably  after 
th<  name  of  the  Essicians,  that  famous  sect  whose  main  object  was  to  heal,  and  of 
whom  Christ  was  a  member  (Essenes). 

The  title  of  Rabon  (our  master)  was  applied  to  the  hereditary  spiritual  prince, 
who  was  elective  also,  and  often  the  power  was  taken  from  him  and  placed  in  the 
hands  of  another. 

Tho  title  of  Rabon  was  also  applied  to  various  others  beside  the  hereditary  princes. 
Gamaliel,  the  teacher  of  St.  Paul,  had  the  title  of  Rabon  Gamliel.  Tho  higher  grade 
of  Rabon  was  the  mention  of  the  simplo  name,  as  Hillel,  who  was  the  spiritual 
prince  Nasi  is  always  mentioned  by  his  simple  name,  Hillel,  as  the  highest  title; 
hence,  Moses  and  the  prophets  are  mentioned  only  by  their  proper  simple  names. 
The  ranks  of  the  doubles  or  pairs  who  succeeded  the  Groat  Synod  are  mentioned  by 
tin  ir  names  as  Tvell  as  the  names  of  their  fathers,  as  Simon  ben  Sotath  (the  BOH  of 
Sotath).  The  name  of  the  father  was  added  to  that  of  any  distinguished  person 
who  merited  his  fame  by  any  great  public  .reform,  such  as  the  great  educator  and 
high  priest  Jehoshua  ben  Gamla.  If  a  sage  was  unmarried  (which  was  an  obstacle 
in  the  way  of  holding  office)  or  some  faults  were  found  in  him,  he  was  mentioned 
simply  as  the  son  of  this  or  that,  as  ben  Asi,  ben  Soma — i.  e.,  the  son  of  Asi,  the  son 
of  Soma.  Both  their  names  were  Simon,  but  were  omitted  on  account  of  their  being 
bachelors  and  philosophers. 


1818  EDUCATION    REPORT,  1894-95. 

Synonyms  are  often  used  in  the  Talmud,  as  well  as  nicknames.  The  titles  were 
bestowed  by  the  professors  of  the  colleges,  and  the  document  was  written  and  testi- 
fied to  by  the  college  seal. 

The  early  authors  of  the  Talmud  are  called  Tanaim  (legislators),  the  later  con- 
tributors Amoraim  (a  term  which  means  sea  captains,  who  knew  how  to  swim  in  the 
vast  ocean  of  the  Talmud).  The  term  also  means  explainer,  as  they  explained  the 
laws  of  the  Tanaim,  or  legislators.  Those  contributors  who  lived  before  the  linal 
close  of  the  Talmud  had  the  titles  of  Rabanon  Saburai  (rabbis  of  explanations). 
In  Babylon  the  title  of  the  spiritual  prince  was  Reish  Gola,  the  head  of  the  exile, 
who  got  his  title  through  hereditary  election  and  indorsement  by  the  Persian  King. 
The  Keish  Golas,  or  the  Exilearchs,  were  far  inferior  to  the  spiritual  princes  of  Pales- 
tine, although  the  former  executed  a  more  forcible  power.  The  professor  of  the 
college  in  Babylon  had  the  title  of  Rosh  Jeshiba,  head  of  the  sitting,  as  in  previous 
times  the  students  had  listened  standing  to  the  lectures,  and  when  this  custom  was 
abolished  they  called  the  college  the  "  sitting." 

When  the  Exilarchy  was  abolished,  a  new  title  was  instituted,  Gaon,  or  exalted,  a 
title  which  was  not  appended  to  any  office,  except  as  the  mark  of  great  learning. 
One  of  the  most  noted  of  the  exalted  ones  was  Rabbi  Saadjo  Gaon,  the  thousandth 
anniversary  of  whose  death  was  celebrated  recently  in  the  Jewish  world. 

The  title  of  Gaon  was  conferred  upon  every  Jew  on  the  Asiatic  and  African  con- 
tinents, and  on  a  few  of  the  Spanish  Jews  who  were  rabbis  during  the  Moorish  reign. 
Among  the  European  rabbis,  only  one,  Rabbi  Elijah  Gaon,  from  Vilua,  in  Russia, 
who  lived  in  the  eighteenth  century,  enjoyed  the  title,  and  is  still  mentioned  as 
"the  Gaon." 

FROM    THE    CHEAT    SYNOD    UP    TO    THE    TIME    OF    JEHOSHUA    HEX    GAMLA,    TIIK    HIGH 
PRIEST,    OR   EDUCATIOXAL   HISTORY   OF   PALESTINE. 

When  the  Great  Synod  assembled  at  the  call  of  Ezra  the  Scribe,  the  session  la.-ted 
nearly  a  century,  one  of  its  members  being  the  high  priest,  Simon  the  Righteous, 
who  lived  at  the  time  when  Alexander  the  Great  invaded  Palestine. 

The  work  of  reorganization  was  a  tremendous  one,  and  tho  synod  had  to  battle 
with  difficulties  of  numberless  obstacles.  The  condition  of  Palestine  after  the  return 
was  not  very  favorable.  Most  of  tho  villages  wero  mere  piles  of  ruins;  the  hus- 
bandry was  in  a  state  of  perfect  neglect;  the  country  was  overrun  with  tramps  and 
robbers  and  other  kindred  vagabonds;  the  bulk  of  tho  50,000  who  returned  from  the 
exile  were  very  poor  and  ignorant.  But  tho  most  dangerous  foe  they  had  to  battle 
•with  was  the  Samaritans,  who  showed  an  ugly  attitude  of  hostility  toward  the 
Great  Synod,  and  tho  delay  of  tho  building  of  the  Temple  was  due  only  to  the 
Samaritans  who  wrote  slanderous  letters  to  the  kings  of  Persia,  who  had  a  protect- 
orate over  Palestine.  In  spite  of  all  these  difficulties  the  synod  proceeded  from  the 
beginning  to  enact  educational  laws,  as  only  through  them  did  they  hope  to  revive 
tho  ancient  national  spirit,  and  improve  the  material  condition  of  the  country.  The 
first  law  on  the  educational  code  was  to  make  the  father  responsible  for  the  educa- 
tion of  his  male  children;  the  second  law  was  to  establish  schools  in  Jerusalem, 
maintained  by  the  public  treasury  of  the  Temple.  As  tho  people  for  safety  (locked 
to  Jerusalem,  and  the  building  of  the  Temple  drew  a  multitude  of  laborers,  the  city 
soon  became  very  populous  and  strengthened.  As  soon  as  tho  building  of  tho  Temple 
was  finished,  people  flocked  to  Palestine  from  the  neighboring  States  and  countries, 
from  Egypt,  Arabia,  and  Asia  Minor.  These  people  brought  with  them  not  only 
material  wealth,  but  also  the  culture  and  civilization  of  the  countries  from  which 
they  came.  Jerusalem  was  restored  and  made  a  national  center,  from  which  as  a 
basis  operations  were  extended  throughout  Palestine  to  root  out  those  tramps  and 
highwaymen.  Order  began  to  prevail,  villages  sprang  up,  and  husbandry  nourished 
again  around  tho  beautiful  plains  of  En  Gedi.  Hand  in  hand  with  the  natioi.al 
material  progress  went  marching  onward  the  educational  spirit,  and  the  educator 


EDUCATION  AND  THE  TALMUD.  1819 

did  the  same  pioneer  work  a8  the  soldier.  By  breaking  up  the  priestly  hierarchy 
and  by  creating  new  offices,  as  the  supreme  court,  the  sanhedrim,  consisting  of  71 
members,  and  the  creation  of  the  little  sanhedrim  for  the  provinces,  consisting  of  23 
members,  and  the  justice  of  the  peace  (beth  din),  of  3  members  for  every  town,  the 
Synod  opened  new  avenues  for  the  laity,  spurred  on  by  the  educational  spirit. 
(The  Sanhedrim  sat  in  the  marble  chamber  in  the  Temple,  having  the  jurisdiction 
over  the  whole  nation  and  controlling  all  the  educational  departments  and  the 
public  treasury  of  the  Temple.  No  war  could  bo  declared  without  the  sanction  of 
thnt  body.  Trials  of  national  importance,  as  that  of  a  king  or  of  the  priest  or  the 
trial  of  an  individual,  which  was  of  national  importance,  were  held  before  the  san- 
hedrim. The  famous  trial  of  Christ  was  before  that  body). 

Outside  of  the  Temple  gate  was  the  seat  of  the  little  sanhedrim,  as  in  the  capitals 
of  each  respective  province  that  body  was  empowered  to  pass  the  death  sentence  in 
murder  cases.  The  beth  din,  or  the  court  of  justice,  in  each  town  tried  only  civil 
cases. 

The  great  knowledge,  sacred  as  well  as  profane,  required  by  the  law  of  every 
office  seeker,  indirectly  compelled  them  to  A'isit  schools  and  obtain  the  diploma  of 
professor  of  well-reputed  colleges.  After  the  dissolution  of  the  Great  Synod,  its 
legislative  power  was  invested  in  the  Sanhedrim,  and  from  time  to  time  synods  were 
called  to  assemble  when  some  great  reform  was  iu  view. 

At  the  time  of  Simon  ben  Sotach,  who  lived  in  the  year  105  B.  C.,  and  was  the  presi- 
dent of  the  Great  Sanhedrim  and  the  brother-in-law  of  King  Janai,  was  made  the 
rigid  law  that  every  child  must  attend  the  school.  The  Babylonian  Talmud  gives 
the  credit  of  that  law  to  the  high  priest  Jehoshua  ben  Gamla,  Avho  lived  in  the  year 
65  ]>.  C.,  and  was  executed  later  by  the  Zealots.  In  history  the  Babylonian  Talmud 
is  unreliable,  as  the  Babylonians  had  a  prejudice  against  the  Palestinians  and  the 
Alexandrians,  so  the  attitude  of  the  Bablyonian  Talmud  toward  Christ  is  different 
from  that  of  the  Jerusalem  Talmud.  No  wonder  that  the  name  of  Simon  ben  Sotach 
is  not  mentioned  in  the  Babylonian  Talmud,  which  has  a  great  prejudice  against  his 
brother  iii-law,  the  king,  who,  according  to  its  narrative,  was  killing  the  sages, 
facts  not  mentioned  in  the  Talmud  of  Jerusalem.  The  Babylonian  Text  concerning 
education  runs  as  follows: 

"For  good  shall  be  remembered  the  name  of  that  man  Jehoshua  ben  Gamla,  for 
only  for  his  sake  the  law  has  been  preserved  thus  far;  he  who  was  able  brought 
his  child  to  Jerusalem  to  attend  school,  or  ho  whose  father  was  a  learned  man  was 
taught  the  law  too.  So  they  legislated  to  establish  schools  in  every  capital  of  the 
respective  provinces.  But  as  this  was  still  insufficient  Jehoshua  ben  Gamla  legis- 
lated that  the  children  from  6  years  of  age  must  attend  school  in  each  city,  town, 
or  village." 

The  fact  that  Simon  ben  Sotach  is  not  mentioned  is  rather  surprising,  and  many 
have  tried  to  make  it  appear  that  Simon  ben  Sotach  legislated  ouly  for  the  provin- 
cial capitals  while  Jehoshua  ben  Gamla  extended  the  law  to  all  communities.  From 
both  Talmnds  it  would  seem  that  they  were  not  the  lawmakers,  but  ouly  enforced 
the  laws  already  existing  in  regard  to  education  in  a  rigid  manner — as  is  often  the 
case  with  many  laws  at  various  times  in  different  ages  and  iu  almost  every  country. 
Why  the  Babylonian  Talmud  does  not  mention  Simon  ben  Sotach  and  the  Talmud  of 
Jerusalem  does  not  mention  the  martyr  Jehoshua  ben  Gamla  have  both  an  inner 
historical  reason. 

At  the  near  approach  of  the  close  of  the  Great  Synod,  Jerusalem  was  peopled  l>y 
nearly  a  million  inhabitants,  more  than  the  whole  population  of  the  rest  of  the 
country  at  that  time,  hence  the  first  educational  laws  legislated  by  the  synod  were 
tho.-o  relating  to  suffrage  for  the  whole  country,  for  at  that  time  it  could  be  said  that 
all  Palestine  was  in  Jerusalem,  as  in  the  seventeenth  and  eighteenth  centuries  it  was 
said  that  all  Franco  was  in  Paris. 

The  historical  evidences  of  the  great  educational  power  are:  The  six  divisions  of 
the  Mishna,  the  two  great  encyclopedias  of  the  two  Talmuds,  with  the  numberless 


1820  EDUCATION   REPORT,  1894-95. 

tractats  of  the  Medrashira  (college  periodicals).  Besides  that  vast  literature,  which 
deals  with  every  imaginable  branch  of  science,  there  were  bocks  and  booklets,  writ- 
ten at  the  time  of  the  second  Temple,  of  which  all  have  been  lost  and  only  their 
authors  are  mentioned  in  the  Talmuds,  as  "  Megilath  Chasidim  "  (book  of  the  pious), 
probably  the  Talmud  of  the  Esseues. 

The  book  of  Tiglath  ben  Lana,  which  the  Talmud  places  among  the  Apocrypha  (I 
believe  the  name  of  the  author  was  only  a  pseudonym  for  one  of  the  Apostles), 
"Megilath  Setarim"  (the  Roll  of  the  Mysteries),  probably  a  cabalistic  code,  "  Mt-gi- 
loth  Jachsin"  (the  Roll  of  Genealogy),  a  book  which  was  written  in  the  style  of  the 
Biblical  Chronicle,  and  from  which  the  Palestinians  refused  to  teach  the  Babylonians. 
The  Apocrypha  is  another  classical  work  of  the  time  of  the  second  Temple,  whose 
authors  tried  to  imitate  the  atyle  and  method  of  writing  of  the  primitive  authors  of 
the  Bible. 


CHAPTER  XLVIL 

PUBLICATIONS  OF  THE  UNITED  STATES  BUREAU  OF 

EDUCATION. 

[From  1867  to  1895.] 


1.  Annual  Report  of  the  Commissioner  of  Education,  1867-68.    Barnard.    8°.    pp.  xl+856. 

2.  Special  Report  of  the  Commissi' >ner  of  Education  on  the  condition  and  improvement  of  public 

schools  in  the  District  of  Columbia.    Barnard.    8°.    pp.912.    Washington,  1871.    (Reprinted 
as  Barnard's  Am.  Jour,  of  Education,  vol.  19.) 

3.  Annual  Report  of  the  Commissioner  of   Education  for  the  year  1870.    Eaton.    8°.    pp.   579. 

Washington,  1870. 

4. 1871.     Eaton.     8°.     pp.715.     Washington,  1872. 

5. 1872.    Eaton.    8°.    pp.  lxxxviii+1018.    Washington,  1873. 

6. 1873.    Eaton.    8°.    pp.  clxxviii+870.    Washington,  1874. 

7.—     —1874.     Eaton.     8°.    pp.  clii-f  935.     Washington,  1875. 

8. 1875.    Eaton.    8°.    pp.  clxxiii  +  1016.     Washington,  1876. 

9. 1876.    Eaton.    8°.    pp.  ccxiii+942.    Washington,  1878. 

10. 1877.    Eaton.    8°.    pp.  ccvi+641.    Washington,  1879. 

11.  1878.     Eaton.    8°.    ppcci+730.    Washington.  1880. 

12.  1879.     Eaton.     8°.    pp.  ccxxx+757.     Washington,  1881. 

13.  —    —  1880.    Eaton.    8°.    pp.  cclxii+914.    Washington,  1882. 
14.—     —1881.     Eaton.    8°.     pp.  cclxxvii+840.     Washington,  1883. 
15.  —     -  1882-83.     Eaton.     8°.    pp.  ccxciii+872.     Washington,  1884. 
16. 1883-84.    Eaton.    8°.    pp.  cclxxi+943.    AVashington,  1885. 

17. 1884-85.    Eaton-Dawson.    8°.    pp.  cccxvii  +  848.     Washington,  1886. 

18. 1885-86.    Dawson.    8°.    pp.  xxl-t-792.     Washington,  1887. 

19.  18S6-87.    Dawson.    8°.    pp.  1170.    Washington,  1888. 

20.  —    —  1887-88.    Dawson.    8°.    pp.  1209.     Washington,  1888. 

21.  Illiteracy,  derived  from  census  tables  of  I860;  Educational  statistics,  translation  of  article  by 

Dr.  A.  Ficker;  Virchow  on  schoolroom  diseases;  Education  of  French  and  Prussian  conscripts ; 
School  organization,  etc.    pp.  70.     (Circ.  inf.  August,  1870.) 

22.  Public  instruction  in  Sweden  and  Norway ;  The  ' '  folkehoiskoler  "  of  Denmark.    By  C.  C.  Andrews. 

pp.  48.    (Circ.  inf.  July,  1871.) 

23.  Methods  of  school  discipline.    By  Hiram  Orcntt.    pp.14.    (Circ.  inf.  November,  1871. 

24.  Compulsory  education.    By  L.  Van  Bokkeleu.    pp.  17.    (Circ.  inf.  December,  1871.) 

25.  German  and  other  foreign  universities.    By  Herman  Jacobson.    pp.43.     (Circ.  inf.  January,  1872.) 

26.  Public  instruction  in  Greece,  the  Argentine  Republic,  Chile,  and  Ecuador;  Statistics  respecting 

Portugal  and  Japan ;  Technical  education  in  Italy.    By  John  M.  Francis,  George  John  Ryan, 
F.  M.  Tanaka.    pp.  77.    (Circ.  inf.  February,  1882.) 

27.  Vital  statistics  of  college  graduates;  Distribution  of  college  students  in  1870-71;  Vital  statistics 

in  the  United  States,  with  diagrams.    By  Charles  Warren,    pp.  93.     (Circ.  inf.  March,  1872.) 

28.  Relation  of  education  to  labor.    By  Richard  J.  Hinton.    pp.  125.    (Circ.  inf.  April,  1872.) 

29.  Education  in  the  British  West  Indies.    By  Thomas  H.  Pearne.    pp.  22.    (Circ.  inf.  June,  1872.) 

30.  The  Kindergarten.    By  Baroness  Marenholtz-Biilow,  tr.  by  Elizabeth  P.  Peabody.    pp.62.    (Circ. 

inf.  July,  1872.) 

31.  American  education  at  the  Vienna  Exposition  of  1873.    pp.  79.     (Circ.  inf.  November,  1872.) 

32.  Historical  summary  and  reports  on  the  systems  of  public  instruction  in  Spain,  Bolivia,  Uruguay, 

and  Portugal,    pp.  66.    (Circ.  inf.  1, 1873.) 

33.  Schools  in  British  India.    By  Joseph  Warren,    pp.30.    (Circ. inf.  2, 1873.) 

34.  College  commencements  for  the  summer  of  1873,  in  Maine,  New  Hampshire,  Vermont,  Massachu- 

setts, Rhode  Island,  Connecticut,  New  York,  New  Jersey,  and  Pennsylvania,  pp.  118.  (Circ.  inf. 
3,  1873.) 

1821 


1822  EDUCATION   REPOKT,  1894-95. 

35.  List  of  publications  by  members  of  certain  college  faculties  and  learned  societies  in  the  United 

States,  1867-1872.    pp.  72.    (Circ.  inf.  4, 1873.) 

36.  College  commencements  during  1873  in  the  Western  and  Southern  States,    pp.  155.    (Circ.  inf.  5, 

1873.) 

37.  Proceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association, 

"Washington,  D.C.  (1874).    pp.77.    (Circ.  inf.  1, 1874.) 

Partial  content* :  Uniform  plan  and  form  for  publishing  the  principal  statistical  tables  011  <-.lu 
cation,  by  George  J.  Lucky;  Scientific  and  industrial  education  and  the  true  policy  of  the 
National  aud  State  Government  in  regard  \o  it,  by  Hon.  A.  1). "White ;  The  International  Cen- 
tennial Exposition  as  a  world-wide  educator,  by  W.  D.  Kelley ;  Report  by  the  commit! 
the  relations  of  the  General  Government  to  education  iu  the  District  of  Columbia. 

38.  Drawing  in  public  schools;  present  relation  of  art  to  education  iu  the  United  States,    Bv  I-...n- 

Edwards  Clarke,    pp.  56.    (Circ.  inf.  2, 1874.) 

39.  History  of  secondary  instruction  in  Germany.    By  Herman  Jacobson.    pp.  87.    fCirc.  inf.  3, 1874.) 

40.  1'roceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association, 

Washington,  D.  C.  (1875).    pp.114.    (Circ.  inf.  1, 1875.) 

Partial  contents :  The  legal  prevention  of  illiteracy,  by  B.  G.  Northrop;  Brain  culture  in  rela- 
tion to  the  schoolroom,  by  A.  N.  Bell;  The  origin  of  the  alphabet,  by  Prof.  J.  Entholler; 
American  education  at  the  Centennial  Exposition,  by  J.  P.  Wickersham;  Can  the  elements 
of  industrial  education  be  introduced  into  our  common  schools.'  by  John  D.  Fhilbriek  . 
Industrial  drawing  in  public  schools,  by  Prof.  Walter  Smith. 

41.  Education  in  Japan.     By  William  E.  Griffis.    pp.64.    (Circ.  inf.  2. 1875.) 

42.  Public  instruction  in  Belgium,  Russia,  Turkey,  Servia,  and  Egypt.    By  Emilo  de  Laveleye,  M.  de 

Salve,  V.  E.  Dor.    pp.  108.    (Circ.  inf.  3, 1875. ) 

43.  Waste  of  labor  in  the  work  of  education.     By  Paul  A.  Chadbume.    pp.  10.    (Circ.  inf.  4, 1875 

44.  Educational  exhibit  at  the  International   Centennial  Exhibition,   1876.    pp.  26.      (Circ.  inf.  ."., 
1875.) 

45.  Reformatory,  charitable,  and  industrial  schools  for  the  young.    By  Julia  A.  Holmes  and  S.  A.  Mar- 

tha Canfield.    pp.  208.    (Circ.  inf.  6, 1875.) 

46.  Constitutional  provisions  in  regard  to  education  in  the  several  States.    By  Franklin  Hough,    pp. 

130.    (Circ.  inf.  7, 1875.) 

47.  Schedule  for  the  preparation  of  students'  work  for  the  Centennial  Exhibition.    By  A.  -I .  Kirkotf, 

J.  L.  Pickard,  James  H.  Smart  (committee),    pp.  15.    (Circ.  inf.  8, 1875.) 

48.  Education  in  China.    By  William  A.  P.  Martin,    pp.  28.    (Circ.  inf.  1, 1877.) 

49.  Public  instruction  in  Finland,  the  Netherlands,  Denmark,  Wiirtemberg,  and  Portugal;  the  I'ni- 

versity  of  Leipzig.  By  Felix  Heikel,  C.  H.  Plugge,  and  J.  L.  Corning,  pp.  77.  (Cire.  inf.  •-', 
1877.) 

50.  Training  of  teachers  in  Germany,    pp.36.    (Circ.  inf.  1, 1878.) 

51.  Elementary  education  in  London,  with  address  of  Sir  Charles  Reed.    pp.  24.    (Circ.  inf.  2, 1878.) 

52.  Training  schools  for  nurses.    By  S.  A.  Martha  Canfield.    pp.21.     (Circ.  inf.  1, 1879.) 

53.  Proceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association,  1877 

and  1879,  Washington,  D.  C. ;  Proceedings  of  the  conference  of  college  presidents  and  delegates, 
Columbus,  Ohio,  December,  1877.  pp.  192.  (Cir.  inf.  2,  1879.) 

Partial  contents:  Proceedings  of  1877:  The  school  organization  of  a  State;  National  aid  to  <M!U. 
cation.  What  has  been  done  by  the  General  Government  in  aid  of  education,  by  John 
Eaton;  General  appropriation  of  public  lands;  Proceeds  of  sales  of  public  lands;  Disposi- 
tion of  surplus  revenue  by  States;  American  education,  by  George  B.  Loving;  The  hi^h 
school  question,  by  James  H.  Smart. 

Partial  contents:  Proceedings  of  1879:  Popular  education  in  Switzerland,  by  John  Hit/  :  I'.ij  - 
nlar  education  in  France,  by  E.  C.  Wines ;  Technical  education,  by  E.  A.  Apgar ;  Kindergar- 
ten training,  by  Louise  Pollock ;  Education  in  the  South,  by  G.  J.  Orr ;  The  needs  of  the  United 
States  Bureau  of  Education;  Instruction  in  governmental  ideas,  by  Wm.  Strong;  Technical 
education  and  industrial  drawing,  by  Walter  Smith;  Education  at  the  Paris  Exposition, 
by  John  D.  Philbrick;  What  has  been  done  by  the  National  Government  in  aid  of  educa- 
tion, by  J  ohn  Eaton ;  American  education,  by  George  B.  Loving ;  The  high  school  question, 
by  James  H.  Smart;  Collegiate  degrees,  by  John  M.  Gregory. 

Partial  content*:  Proceedings  of  the  conference  of  the  presidents  and  other  delegates  of  the 
State  universities  and  State  colleges  of  Ohio  for  1877 :  Collegiate  degrees,  by  J.  M.  Gregory ; 
Scientific  studies  and  courses  of  study;  Report  on  the  military  system  in  State  coile-trs.  liy 
Edward  Orton. 

54.  Value  of  common  school  education  to  common  labor.     (Reprinted  from  Annual  Report,  1872.)     pp. 

37.    (Circ.  inf.  3, 1879.) 

55.  Training  schools  for  cookery.    By  S.  A.  Martha  Canfield.    pp.49.    (Circ.  inf.  4, 1879.) 

56.  American  education  as  described  by  the  French  commission  to  the  International  Exhibition  of 

1876.    By  Ferdinand  Buisson  and  others,    pp.  37.    (Circ.  inf.  5, 1879.) 


PUBLICATIONS    OF   THE    BUREAU    OF   EDUCATION.         1823 

57.  College  libraries  as  aids  to  instruction.     By  Joatiu  Winsor  and  Otis  H.  Robinson,    pp.27.    (Cire. 

inf.  1.1880.) 

58.  Proceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association, 

Washington,  D.  C.,  1880.    pp.112.    (Circ.  inf.  2, 1880.) 

Partial  contents :  Bell's  system  of  visible  speech,  by  L.  A.  Butterfield ;  Education  of  dependent 
children,  by  C.  D.  Randall ;  Best  system  of  schools  for  a  State,  by  J.  H.  Smart ;  University 
education,  by  David  C.  Oilman;  Technical  education  in  its  relations  to  elementary  schools, 
by  J.  D.  Philbrick;  Technological  museums,  by  J.  D.  Philbrick ;  The  Tenth  Census  from  an 
educational  point  of  view,  by  W.  T.  Harris;  Discussion  of  the  high  school  question,  by  J. 
W.  Dickinson,  W.  T.  Harris,  J.  P.  Wickersham ;  Congress  and  the  education  of  the  people, 
by  W.  H.  Runner;  Laws  relating  to  the  State  public  school  for  dependent  children  at  Cold- 
water,  Michigan.  Outline  of  the  school  systems  of  the  various  States. 

59.  L3gal  rights  of  children.    By  S.  M.  Wilcox.    pp.  96,     (Circ.  inf.  3, 1880.) 

60.  Rural  school  architecture.    By  T.  M.  Clark,    pp.  106.    (Circ.  inf.  4, 1880.) 

61.  English  rural  schools.    By  Henry  W.  Hulbert.    pp.  26.     (Circ.  inf.  5, 1880.) 

62.  Instruction  in  chemistry  and  physics  in  the  United  States.    By  F.  W.  Clarke,    pp.219.     (Circ. 

inf.  6, 1880.) 

63.  The  spelling  reform.    By  Francis  A.  March,    pp.36.    (Circ.  inf.  7,1880.) 

64.  Construction  of  library  buildings.    By  William  F.  Poole.    pp.  26.     (Circ.  inf.  1, 1881.) 

65.  Relation  of  education  to  industry  and  technical  training  in  American  schools.    By  E.  E.  \Vhite. 

pp.  22.    (Circ.  inf.  2, 1881.) 

66.  Proceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association, 

New  York,  1881,  pp.  79.    (Circ. inf.  3, 1881.) 

Partial  contents:  Uniformity  of  school  statistics,  by  Andrew  McMillan;  The  conservation  of 
pedagogic  energy,  by  C.  O.  Thompson;  Our  schools  and  our  forests,  by  Franklin  B.  Hough; 
Museums  illustrative  of  education,  by  John  Eaton;  Education  and  the  State,  by  J.  W. 
Patterson. 

67.  Education  in  France,    pp.  144.    (Che.  inf.  4,  1881.) 

68.  Causes  of  deafness  among  school  children,  and  the  instruction  of  children  with  impaired  hearing. 

By  Samuel  Sexton,    pp.  47.    (Circ.  inf.  5, 1881  ) 

69.  Ettects  of  student  life  on  the  eyesight.    By  A.  W.  Calhoun.    pp.29.    (Circ.  inf.  6. 1881.) 

70.  Inception,  organization,  and  management  of  training  .schools  for  nurses.    By  S.  A.  Martha  Canfield. 

pp.28.    (Circ.  inf.  1.1882.) 

71.  Proceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association, 

Washington,  1882.    pp.  112.    (Circ.  inf.  2, 1882.) 

Partial  contents:  Information  necessary  to  determine  the  merits  of  the  heating  and  vent  ilntion 
of  a  school  building,  by  John  S.  Billings,  U.  S.  A.;  The  chemical  examination  of  air  as 
applied  to  questions  of  ventilation,  by  Dr.  Charles  Smart,  U.  S.  A. ;  Obstacles  in  the  way  of 
better  primary  education,  by  H.  Jones;  Chairs  of  pedagogy  in  our  higher  institutions  of 
learning,  by  G.  Stanley  Hall;  National  aid  to  education,  from  a  Northern  standpoint, by 
Dexter  H.Hawkins;  Education  in  Alaska,  by  Sheldon  Jackson;  Resolution  respecting  a 
national  appropriation  for  education  in  Alaska;  Some  fundamental  inquiries  concerning  the 
common-school  studies,  by  John  M.  Gregory ;  How  to  improve  the  qualifications  of  teachers, 
by  W.  T.  Harris. 

72.  University  of  Bonn.    By  Edmond  Dreyfus-Brisac.    pp.67.    (Circ.  inf.  3, 1882.) 

73.  Industrial  art  in  schools.    By  Charles  G.  Leland.    pp.  37.    (Circ.  inf.  4, 1882.) 

74.  Maternal  schools  in  France,    pp.  14.     (Circ.  inf. 5, 1882.) 

75.  Technical  instruction  in  France,    pp.  63.    (Circ.  inf.  6, 1882.) 

76.  Legal  provisions  respecting  the  examination  and  licensing  of  teachers,    pp.  40.     (Circ.  inf.  1,  J883.) 

77.  Coeducation  of  the  sexes  in  the  public  schools  of  the  United  States,    pp.  30.    (Circ.  inf.  2, 1883.) 

78.  Proceedings  of  the  Department  of  Superintendence  of  .the  National  Educational  Association, 

Washington,  D.  C.,  1883.    pp.81.    (Circ.  inf.  3, 1883.) 

Partial  contents :  Natural  history  in  public  schools,  its  utility  ami  practicability  as  illustrated  by 
the  methods  adopted  in  New  York  City,  by  Albert  S.  Bickmore;  Communication  respecting 
industrial  education,  by  Chas.  G.  Leland ;  The  educational  lessons  of  the  census,  by  Win.  T. 
Harris:  If  universal  suffrage,  then  universal  education,  by  Atticus  G.  Haygood;  Constitu- 
tionality of  national  aid  to  education,  by  Win.  Lawrence ;  Indian  education,  by  B.  G.  North- 
rop, S.  C.  Armstrong,  Alice  C.  Fletcher;  School  supervision:  How  and  by  whom  the  fltuese 
of  pupils  for  promotion  is  determined,  by  C.  G.  Edwards  and  others. 

79.  Recent  school-law  decisions.    By  Lyndon  A.  Smith,    pp.  82.    (Circ.  inf.  4, 1883.) 

80.  Meeting  of  the  International  Prison  Congress  at  Rome,    pp.11.    (Circ.  inf.  1, 1884.) 

81.  The  teaching,  practice,  and  literature  of  shorthand.    (Second  and  enlarged  edition.)    By  Julius 

E.  Rockwell,    pp.184.    (Circ.  inf.  2, 1884.) 

82.  Illiteracy  in  the  United  States.    With  appendix  on  uational  aid  to  education.    By  Charles  Warren 

and  J.L.M.  Curry,    pp.99.    (Circ.  inf.  3, 1884.) 


1824  EDUCATION    REPORT,  1894-95. 

83.  Proceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association, 

Washington,  D.  C.,  1884.    pp.176.    (Circ.  inf.  4, 1884.) 

Partial  contents :  Sujiervision  of  public  schools,  by  John  W.  Holcombe;  Indian  education,  by 
J.  M.  Haworth ;  Indian  education,  by  R.  n.  Pratt;  Indian  education,  by  S.  C.  Armstrong; 
Arbor  day  in  the  public  schools,  by  J.  B.  Peaslee;  Arbor  day  iu  the  public  schools,  by  B.  G. 
Northrop;  Recess,  by  W.  T.  Harris;  No  recess,  by  S.  A.  Ellis;  How  a  State  superintendent 
can  best  advance  popular  education,  by  E.  E.  Higbee;  National  aid  for  the  support  of  public 
schools,  by  J.  \V.  Dickinson ;  The  educational  status  and  needs  of  the  South,  by  Robert 
Bingham ;  Legislation  respecting  national  aid  to  education,  proposed  by  the  interstate 
educational  convention,  with  remarks  and  tables;  The  new  bill  for  national  aid  to  public 
schools,  by  B.  G.  Northrop ;  Industrial  education,  by  John  M.  Ordway;  Public  instruction 
iu  industrial  pursuit*,  by  A.  P.  Marble;  Education  at  the  World's  Industrial  and  Cotton 
Centennial  Exposition ;  The  new  order  of  Mercy,  or  Crime  and  ita  prevention,  by  George  T. 
Angell ;  Education  of  the  normal  color  sense,  by  B.  Joy  Jeffries ;  Supplementary  reading,  by 
George  J.  Luckey ;  Reading,  by  Chas.  G.  Edwards ;  Reading,  by  J.  0.  Wilson. 

84.  Suggestions  respecting  the  educational  exhibit  at  the  New  Orleans  Exposition.    1884-85.    pp.  28. 

(Circ.  inf.  5,  1884.) 

85.  Rural  schools.    Progress  in  the  past;  means  of  improvement  In  the  future.    By  Annie  Tolmau 

Smith,    pp.90.    (Circ.  inf.  6,  1884.) 

86.  Aims  and  methods  of  the  teaching  of  physics.    By  Charles  K.  Wead.    pp.  158.     (Giro.  inf.  7,  1884.) 

87.  City  school  systems  in  the  United  States.    By  John  D.  Philbrick.    pp.  207.     (Circ.  inf.  1,  1885.) 

88.  Teachers'  institutes.    By  James  H.  Smart,    pp.  206.     (Circ.  inf.  2,  1885.) 

89.  Review  of  the  reports  of  the  British  royal  commissioner  on  technical  instruction,  with  notes.    By 

Chas  O.  Thompson,    pp.  55.    (Circ.  inf.  3,  1885.) 

90.  Education  in  Japan,    pp.56.    (Circ. inf. 4,  1885.) 

91.  Physical  training  in  American  colleges  and  universities.    By  Edward  Mnssey  Hartwell.    pp.183. 

(Circ.  inf.  5,  1885.) 

92.  Study  of  music  in  public  schools.    By  Charles  Warren,    pp.  78.    (Circ.  inf.  1,  1886.) 

93.  Proceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association, 

Washington.  D.  C.,  1886.    pp.  91.     (Circ.  inf.  2,  1880  ) 

Partial  content*:  School  superintendence  a  profession,  by  M.  A.  Newell;  Duties  of  county  super- 
intendents, by  D.  L.  K  irlilr  :  Reading  circles  for  teachers,  by  Jerome  Allen ;  The  coeducation 
of  the  races,  by  Chas.  S.  Young;  National  aid  to  education,  by  J.  A.  Lovett;  Tbo  ('duration 
and  religious  interests  of  the  colored  people  in  the  South,  by  S.M.Finsrer;  Forestry  in  Kdu- 
cation,  by  Warren  Higley;  Language  work,  by  N.  C.  Dougherty;  Growth  and  benefits  of 
reading  circles,  by  Herbert  M.  Skinner;  City  superintendence,  by  J.  W.  Akers;  On  the 
substitution  of  "Intermediate"  for  "Grammar"  as  a  designation  in  the  nomenclature  of 
graded  schools. 

94.  The  college  of  William  and  Mary.    By  Herbert  B.  Adams,    pp.  89.     (Circ.  inf.  1, 1887.) 

95.  Study  of  history  iu  American  colleges  and  universities.     By  Herbert  B.  Adams,    pp.  299.     (Circ. 

inf.  2,  1887.) 

96.  Proceedings  of  the  Department  of  Superintendence  of  the  National   Educational  Association, 

Washington,  D.  C.,  1887.    pp.  200.     (Circ.  inf.  3, 1887.) 

Partial  contend:  Public  education  on  the  Pacific  coast,  by  F.  M.  Campbell;  The  examination 
and  certification  of  teachers,  by  Andrew  J.  Rickoff,  and  report  of  committee  on;  Civil 
service  and  public  schools :  I,  by  Le  Roy  D.  Brown.  II,  by  Thomas  P.  Ballard ;  Powers  and 
duties  of  school  officers  and  teachers:  I,  by  A.  P.  Marble,  II,  by  J.  M.  Green;  The  best 
system  of  county  and  city  supervision,  by  E.  E.  Higbee;  Industrial  education  in  our  public 
schools:  I,  by  F.W.Parker,  II,  by  W.B.Powell;  The  province  of  the  public  school,  by  J.  W. 
Dickinson;  What  a  small  city  is  doing  in  industrial  education,  by  H.  W.  Compton;  A  sys- 
tem of  grading  for  country  sohools,  by  J.  W.  Holcombe;  The  best  system  of  State  school 
supervision,  by  Warren  Easton;  State  text-books,  by  F.  M.  Campbell;  The  nation  and  the 
public  schools,  by  H.  W.  Blair;  Education  in  Alaska,  by  Sheldon  Jackson. 

97.  Thomas  Jefferson  and  the  University  of  Virginia.    By  Herbert  B.  Adams,    pp.  308.    (Circ.  inf.  1, 

1888) 

98.  History  of  education  in  North  Carolina.    By  Charles  Leo  Smith,    pp.  180.    (Circ.  inf.  2, 1888.) 

99.  History  of  higher  education  in  South  Carolina.     I'.y  ('.  Mrrhvctlicr.    pp.247.     (Circ.  inf.  3,  1888.) 

100.  I '.duration  in  Georgia.     By  Cbas.  Edgeworth  Jones,     pp.  154.     (Circ.  inf.  4, 1888.) 

101.  Industrial  education  in  the  South.     ByA.D.Mayo.    pp.66.     (Circ.  inf.  5, 1888.) 

102.  Proceedings  of  the  Department  of  Superintendence  of  the  National  Educational  Association, 

Washington,  D.  C.,  1888.     pp.165.     (Circ.  inf.  6,  1888.) 

Partial  content*.-  How  and  to  what  extent  can  manual  training  be  ingrafted  on  our  system  of 
public  schools  1  by  ('has.  H.  Ham.  Discussed  by  A.  P.  Marble,  Nicholas  Murray  Butler, 
H.  H.  I'.i-l !ii-lil.  M.  A.  Newell,  Chas.  H.  Ham  ;  What  is  the  purpose  of  county  institutes,  and 
how  is  it  best  secured?  by  Jessie  B.  Thavcr:  Elocution  :  Its  place  in  education,  by  Martha 
Fleming;  How  ahull  the  qualifications  of  teachers  be  determined?  by  A.  S.  Draper;  Are  the 


PUBLICATIONS    OF    THE    BUREAU    OF    EDUCATION.  1825 

normal  schools  as  they  exist  in  our  several  States  adequate  to  accomp'ish  the  work  for  which 
they  were  established  ?  by  J.  P.  Wickersham.  Discussed  by  J.  W.  Dickinson,  Jerome  Allen, 
Edward  Brooks,  and  A.  G.  Boyden;  Moral  education  in  the  common  schools,  by  William  T. 
Harris ;  Can  school  programmes  be  shortened  and  enriched  ?  by  Charles  W.  Eliot ;  Alaska,  by 
N.  H.  R.  Dawson ;  The  relation  of  the  superintendent  and  the  teacher  to  the  school,  by  A.  E. 
Winship ;  National  aid  to  education. 

103.  History  of  education  in  Florida.    By  George  Gary  Bush,    pp.54.     (Circ.  inf.  7, 1888.) 

104.  Report  on  school  architecture  and  plans  for  graded  schools,    pp.  136.     (Reprinted  from  Annual 

Report,  1868.) 

105.  Suggestions  for  a  free-school  policy  for  United  States  land  grantees,    pp.  6.     1872. 

106.  Statement  of  the  theory  of  education  in  the  United  States,  approved  by  many  leading  educators. 

pp.  22.     1874. 

107.  National  Bureau  of  Education ;  its  history,  work,  and  limitations.    By  Alexander  Shiras.    pp.  18. 

1875. 

108.  Educational  conventions  and  anniversaries,  1876.    pp.  187. 

109.  International  conference  on  education,  held  in  Philadelphia  in  connection  with  the  International 

Exhibition  of  1876.    pp.  92.     1879. 

110.  List  of  public-school  officials  in  the  States  and  Territories  of  the  United  States,  1875.    pp.  62. 

1875. 

111.  Manual  of  common  native  trees  of  the  Northern  United  States,    pp.23.    1877. 

112.  Are  the  Indians  dying  out?    By  S.  N.Clark,    pp.36.    1877. 

113.  International  educational  congress  to  be  held  at  Brussels,  Belgium,  August,  1880.    pp.10.    1880. 

114.  Indian  school  at  Carlisle  barracks,    pp.  5.    1880. 

115.  Industrial  education  in  Europe,     pp.  9.     1880. 

116.  Vacation  colonies  for  sickly  schoolchildren,    pp.4.    1880. 

117.  Progress  of  western  education  in  China  and  Siam.    pp.13.    1880. 

118.  Educational  tours  in  France,    pp.  4.    1880. 

119.  Medical  colleges  in  the  United  States,    pp.3.    1881. 

120.  Comparative  statistics  of  elementary  education  in  50  principal  countries.     (Folding  sheet.)     188L 

121.  Fifty  years  of  freedom  in  Belgium;  Education  in  Malta;  Third  international  geographical  con- 

gress at  Venice,  1881;  Illiteracy  and  crime  in  France;  School  savings  banks;  Education  ia 
Sheffield,    pp.  8.    1881. 

122.  Organization  and  management  of  public  libraries.    By  William  F.  Poole.    (Reprint  from  Pub, 

Libra,  in  the  U.  S.  A.,  1876.) 

123.  Library  aids.    By  Samuel  Green,    pp.10.    1881. 

124.  Recognized  medical  colleges  in  the  United  States,    pp.4.     1881. 

125.  Discipline  of  the  school.    By  Hiram  Orcutt.    pp.15.    1881.     (Reprint  of  Circ.  of  information, 

November,  1871.) 

126.  Education  and  crime.    By  J.  P.  Wickersham.    pp.10.    1881. 

127.  Instruction  in  morals  and  civil  government.    By  A.  Vessiot.    pp.  4.     1882. 

128.  Comparative  statistics  of  elementary,  secondary,  and  superior  education  in  60  principal  countries. 

1880.    (Folding  sheet.) 

129.  National  pedagogic  congress  of  Spain,    pp.  4.    1882. 

130.  Natural  science  in  secondary  schools.    By  F.  Muhlberg.    pp.  9.    1882. 

131.  High  schools  for  girls  in  Sweden,    pp.6.    1882. 

132.  Buffalini  prize,    pp.5.     1883. 

133.  Education  in  Italy  and  Greece,    pp.8.    1883. 

134.  Answers  to  inquiries  about  the  United  States  Bureau  of  Education.     By  Charles  Warren,    pp.  29. 

1883. 

135.  Planting  trees  in  school  grounds.    By  Franklin  B.  Hough,    pp.  8.    1883. 

136.  Southern  Exposition  of  1883-84,  Louisville,  Ky.     (Two  pamphlets  relating  to  the  exhibit  of  tha 

United  States  Bureau  of  Education.)    pp.17.    1883.    pp.7.    1884. 

137.  Preliminary  circular  respecting  the  exhibition  of  education  at  the  World's  Industrial  and  Cottom 

Centennial  Exposition,    pp.  11.    1884. 

138.  Report  of  the  director  of  the  American  School  of  Classical  Studies  at  Athens  for  the  year  1382-83. 

By  Win.  W.  Goodwin,    pp.  13.    1884. 

139.  Building  for  the  children  of  the  South.    By  A.  D.  Mayo.    pp.  16.    1884. 

140.  Statistics  regarding  the  national  aid  to  education,    pp.3.    1885. 

141.  riant  ing  trees  in  school  grounds,  and  celebration  of  Arbor  Day.    By  Franklin  B.  Hough,  and 

John  B.  Peaslee.     pp.  8  +  64.     1885. 

142.  International  educational  congress  at  Havre,    pp.  6.    1885. 

143.  Statistics  of  public  libraries  in  the  United  States,    pp.98.    1886.    (Reprinted  from  Annual  Report 

1884-85.) 

144.  Technical  instruction.    Special  report,  1869.    pp.  33  +  784.    8°.  Washington  (1870). 

Note.—  First  edition  incomplete,  printed  pursuanttoa  call  of  House  of  Representatives,  January 
19, 1870.  Second  edition  published  as  Volume  XXI,  of  Barnard's  Journal  of  Education- 
pp.  807. 

ED  95 58 


1826  EDUCATION    REPORT,  1894-93. 

145.  Contributions  to  tlto  annals   of  med:  i.n.l  i;:edic.il  education  in   tin-  United 

before  and  during  the  War  of  Independence.     By  Joseph  M.  Toner,     pp.  US.     83.     Washing- 
ton,  1874. 

1<6.  Historical  sketch  of  Mount  Holyokc  Seminary.     By  Mary  ().  Nutting.     Edited  by  !•'.  B.  Hough. 
1>1>.  24.     12  3.  {Washington,  1876. 

147.  Historical  sketch  of  Union  College.    By  F.  B.  Hough,    pp.  PI.    S\     Washington,  187G. 

148.  Public  libraries  in  tho  United  States  of  America,   tbeir  history.   ooaditi<  n,  and  uiana^ 

Tart  I.    Edited  by  K.  11.  "Warren  andS.  N.Clark,    pp.  xxxv  +  1187.    Rules  for  a  printed  diction- 
r,ry  catalogue;  Part  II.    By  C.  A.  Cutter,    pp.80.    83.     Washington,  1870. 

149.  Contributions  to  the  history  of  medical  education  and  medic:.!  institutions  in  the  United 

of  America,  177G-137G.    By  S.  X.  Davis,    pp.  00.    8-.     Washington,  1877. 

150.  Sketch  of  tho  riiiladclphia  Normal  School  for  Girls,    pp.  31.    8-.     Washington,  1882. 

151.  Historical  sketches  of  t  ho  universities  and  collegesof  tho  United  States.     i-Mlttxl  by  F.  B.  Hough. 

(History  of  the  University  of  Missouri.)    pp.  72.    8">.     Washington,  1833. 

152.  Industrial  education  in  tho  United  States,    pp.319.    8.     V  1 S83. 

153.  Art  and  industry.— Industrial  and  high  art  education  in  tho  Uiutid  State;.     By   I.  Kdwards 

Clarke.    Parti.    Drawing  in  t  lie  public  schools,    pp.  cclix  +  842.    Washington.  1883. 
-Vole.— There  arc  two  other  editions,  with  slightly  varying  titles;  one  <  nien-d  by  the  Senate, 
tho  other  by  Congress. 

154.  Outlines  ft>r  a  museum  of  anatomy.    By  R.  W    Shufeld!.    pp.  Co.    S3.    Washington,  1885. 
165.  Educational  exhibits  and  conventions  at  the  World's  Indus! rial  nitd  Cotton  Centennial  1 

tion,  New  Orleans,  1884-83.    pp.  9C2.    Foot  pagination.    8?.     Washington,  1S80. 

Contents:  ft.  I.    Catalogue  of  exhib-'ts.    pp.240.    Pt.  II.    Proceedings  of  the  International 
Congress  of  Educators,    pp.575.    Pt.  III.    Proceedings  of  tho  Department  oi 
enco  of  the  National  Educational  Association,  and  addiesse:}  delivered  on  Education  Days, 
pp.  148.    New  Orleans,  1885. 

15C.  Indian  education  and  civilization.    Prepared  in  answer  to  Senate  resolution  of  F<  bri'ary  23, 18S5. 
By  Alice  C.  Fletcher,  under  direct  ion  of  the  Commissioner  of  Education.     i»j>.  693.     (Sen; 
Doc.  No.  fo.    Forty- eighth  Congress,  second  session.) 

157.  Higher  education  in  Wisconsin.     By  Wm.  F.  Allen  and  David  E.  Spencer,    pp.  1G8.     (Circ.  inf.  1, 

1889.) 

158.  Rules  for  a  dictionary  catalogue.    By  C..A.  Cutter,    pp.  33.    1st  ed..  Pt.  JI  of  public  li' 

in  the  United  States,  with  corrections  and  additions.     (Spec,  rep.,  1870.) 

159.  Indian  education.    By  T.  J.  Morgan,    pp.28.     (Bulletin  1,  1.889.) 

160.  Proceedings  of  Department  of  Superintendence  of  tho  National  Educational  Associatii  n. 

ington,  March,  1889.    pp.SOO.    (Circ.  inf.  2.  1883.) 

Partial  contents:  Training  of  teachers:  Psychology  in  its  relation  to  pedagogy,  by  Nicholas 
Murray  Butler;  City  training  and  practice  schools,  by  W.  S.  Jackmau;  Purpose  aii'l 
of  city  training  schools,  by  S.  S.  Parr;  County  institutes,  by  A'.1 

crs'  institutes,  by  John  W.  Dickinson;  Manual  training,  its  relation  to  body  and  mind,  by 
C.  M.  Woodward;   The  psychology  of  manual  training,  by  W.  T.  Harris;  Edi: 
value  of  manual  training,  by  Geo.  P.  Brown;  The  work  of  tho  city  superintendent,  by 
T.  M.  Balliet ;  Tho  school  principal,  by  George  Holland ;  Tenclicrs'  examinations  ' 
Newell;  Tho  State  and  higher  education,  by  Fred.  M.  Campln  11,  Herbert  !'•. 
cation  in  the  South,  by  "W.  R.  Garre.tt;  National  aid  to  education,  by  H.  W.  Blair. 

161.  History  of  Federal  and  State  aid  to  higher  education  in  the  United  States.    By  Frank  W.  Black- 

pp.  343.    (Circ.  inf.  1,  1890.) 

162.  Rules  for  a  dictionary  catalog.    By  C.  A.  Cutter.    2d  ed.  of  Pt.  II  of  pub.  libs,  in  theU.  S.,  with 

corrections,    pp.  133.    2d  cd.    (Spec,  rep.,  1889.) 

163.  History  of  education  in  Alabama,  1702-1S89.     By  Willis  G.  Clark,     pp.281.     (Circ.  inf.  3, 1889.) 
1C4.  Honorary  degree-s  as  conferred  in  American  colleges.     By  Charles  Foster  Smith.     No.]. 

pp.12.     (Misc.  pub.  or  bulletin.) 

165.  Etiglish-Eflkimo,  and  Eskimo- English  vocabularies.     Compiled  by  Tle^er  W.-1K  jr..  and  .Tolin  W. 

Kelly,    pp.72.     (Circ.  inf.  2,  189J.) 

166.  R:ihs  and  regulations  for  tho  conductor  schools  and  education  in  the    !•:   i.  i  I' A 

(Misc.  pub.  1800.) 

167.  Teaching  nnd  history  of  mathematics  in  the  United  States.     By  Florian  Cajori.     pp. 

inf.  3, 1890.) 

ICO.  Annual   statement  of  tho  Commissioner  of  Education  to  tho  Seen  t -:ry  of  tin-  Interior. 
pp.  17.     (Misc.  ptib.  1890.) 

169.  Preliminary  report  of  tho  general  agent  of  education  for  Alaska  to  the  ('i.iiiiiii>sion<  r  of  Educa- 

tion.—Intrr.durtionof  Reindeer  into  Alaska.     By  Sheldon  Jackson,     pp.  1!>.     (Misc.  pur 

170.  Higher  education  in  Indiana.     By  Janu  s  Albert .  Woodburn.     pp.203.     (Circ.  inf.  1,  1 .-!'!  ) 

171.  Fourth   International   Prison   Congress,  St.  Pot<  rslm: ^     !.'••  I'.    Uamhill.     ]>]>.  2."»3. 

(Circ.2, 18D1.) 

172.  Rules  for  a  diet  ionarj- catalog.     By  C.  A.  Cntter.    3d.  ed..  Pt.  II  of  pub.  1  bs.  in  the  Unlti  <1  B 

\\  ith  corrections  and  additions,  ::iid  an  alphabet ic.-.l  index,     pp.  140.     (Spec.  rep..  1891.) 

173.  Sanitary  conditions  of  schoolhouscs.    By  Albert  I 


PUBLICATIONS    OF    THE    BUREAU    OF    EDUCATION.          1827 

174.  n istory  of  higher  education  in  Michigan.    By  Andrew  C.  McLauglilin.    pp.  179.   (Circ.  inf.  4, 1891.) 

175.  History  of  higher  education  in  Ohio.    By  Geo.  \V.  Knight  and  John  11.  Commons.    pp.258.    (Circ. 

inf.  5, 1801.) 
1T6.  History  of  higher  education  in  Massachusetts.     By  Goo.  Gary  Bush,     pp.445.    (Circ.  iuf.  C,  1891.) 

177.  Promotions  and  examinations  in  graded  schools.     By  Emerson  E.  White,    pp.  64.    (Circ.  inf.  7, 

1801.) 

178.  Rise  and  growth  of  the  normal  school  idea  in  the  United  States.    ByJ.  P.  Gordy.    pp.145.     (Circ. 

inf.  8, 1?91.) 

179.  Biological  teaching  in  the  colleges  of  the  United  States.     By  John  P.  Campbell,     pp.  183.     (Giro. 

inf.  9, 1891.) 

180.  Annual  statement  of  the  Commissioner  of  Education  to  the  Secretary  of  the  Interior,  1891.     pp, 

21.    (Misc.  puh.  1891.) 

181.  Annual  Ileport  of  the  Commissioner  of  Education,  1888-89.    Vol.  I.    pp.  lix+GG9. 

182.  fame.     Vol.  II.    pp.  vi  [-671-16G9. 

183.  Part  I  of  tho  Report  of  the  Commissioner  of  Education  for  the  year  1888-89,  with  the  Commis- 

sioner's introduction,  and  the  contents  of  Parts  I,  II,  and  III.     Special  editions,    pp.274.    (Spec, 
rep.  1891.) 

184.  Ileport  of  the  general  agent  of  education  in  Alaska  for  the  year  1883-89.     (Reprinted  from  Report 

of  Comnir.  of  Ed.  for  1888-89.     pp.  1245-13CO.)     (Misc.  puh.  1891.) 

185.  Publications  of  tho  U.  S.  Bureau  of  Education  from  1807-1890,  with  subject  index.     (Reprinted 

from  An.  Rep.  of  Commr.  of  Ed.  for  1883-89.    pp.  1453-1551.)     (Misc.  pub.  1801. 

186.  Southern  women  in  the  recent  educational  movement  in  the  South.   By  A.  I).  Mayo.    pp.  300. 

(Circ.  inf.  1,1892.) 

187.  Analytical  index  to  Barnard's  American  Journal  of  Education.    31  vols.    1855-1881.    (Spec.  rep. 

1832.) 

188.  Benjamin  Franklin  and  tho  University  of  Pennsylvania.    By  Franklin  Xewton  Thorpe,    pp.  450 

(Circ.  inf.  2, 18G2.) 

189.  Annual  statement  of  the  Commissioner  of  Education  to  tho  Secretary  of  the  Interior,  1892.    pp. 

21.    (Misc.  pub.  1892.) 

190.  Report  on  legal  education.    Prepared  by  committee  of  the  American  Bar  Association,  and  the 

U.S.  Bureau  of  Education,    pp.207.    (Spec.  rep.  1893.) 

191.  Education  in  Alaska,  1889-90.    By  Sheldon  Jackson.    (Reprint  of  chapter  xvii  of  the  report  of 

the  Commissioner  of  Education  for  1889-90.    pp.  45-1300.)     (Misc.  pub.  1893.) 

192.  Shorthand  instruction  and  practice.    By  Julius  E.  Rockwell,    pp.200.    (Circ.  inf.  1, 1893.) 

193.  History  of  education  in  Connecticut.    By  Bernard  C.  Stciner.    Contributions  to  American  edu- 

cational history,  "So.  14.    pp.  300.    (Circ.  inf.  2, 1893.) 

194.  History  of  education  in  Delaware.    By  Lyman  P.  Powell,    pp.  186.    (Circ.  iuf.  3, 1893.) 

195.  Abnormal  man;  being  essays  on  education  and  crime  and  related  subjects,  with  digests  of 

literature  and  a  bibliography.    By  Arthur  MacDonald.    pp.445.    (Circ.  inf.  4, 1S93.) 

156.  Higher  education  in  Tennessee.    By  Lucius  Salisbury  Merriam.    Contributions  to  American 

educational  history,  Xo.  1C.    pp.  287.     (Circ.  inf.  5, 1893.) 

157.  Higher  education  in  Iowa.    By  Leonard  F.  Parker.    Contributions  to  American  educational  his- 

tory, Xo.  17.    pp.  130.     (Circ.  inf.  6,1893.) 

198.  Annual  Report  of  Commissioner  of  Education,  1889-90.    Vol.1.    xxvii  +  COl. 

199.  Scnn.>.    Vol.  II.    pp.  vii  +  003-1724. 

200.  Catalog,  of  A.  L.  A.  Library;  5,000  volumes  for  a  popular  library,    pp.592.     (Spec.  rep.  1893.) 

201.  Statistics  of  public  libraries  in  tho  United  States  and  Canada,    By  Weatou  Flint,     pp.  2:3. 

(Circ.  inf.  7, 1893.) 

202.  Spelling  reform.    By  Francis  A.  March.    A  revision  and  enlargement  of  tho  author's  pamphlet, 

published  by  tho  U.  S.  Bureau  of  Education,  in  1881.    pp.  80.    (Circ.  inf.  8, 1893.) 

203.  Education  in  Alaska,  1890-91.    By  Sheldon  Jackson,    pp.  923-960.    (From  An.  Rept.  Conirnr.  of 

Education,  1890-91.)     (Misc.  pub.  1883.) 

2C4.  Annual  statement  of  Commissioner  of  Education  to  Secretary  of  the  Interior,  1893.    By  W.  T. 
Harris,    pp.  25. 

205.  Ileport  of  the  committee  on  secondary  school  studies,  appointed  at  tho  meeting  of  Nat.  Ed.  Ass., 

July  9, 13B2,  with  the  reports  of  tho  conferences,  arranged  by  this  committee,  and  held  Dec. 
28-30,  1892.    pp.  249.     (Spec.  rep.  1893.) 

206.  Education  in  southwestern  Virginia.    By  A.  D.  Mayo.     (Reprint  of  chapter  xxiv  An.  Rept.  of  Coin- 

i  oner,  1890-91.    pp.  881-921.) 

207.  Annual  Roport  of  Commissioner  of  Education,  1830-91.     Vol.1,    pp.  xxx+654. 

208.  Same.    Vol.11,     pp.  v+005-1519. 

209.  History  of  education  in  Rhode  Island.    By  William  Howo  Tolmau.    pp.  210.    Contributions 

Aiu.  ed'l  hist.    No.  18.    (Circ.  inf.  1, 1894.) 

210.  History  of  higher  education  in  Maryland.    By  Bernard  C.  Steiner.    pp.331.     Contributions  to 

Am.  od'l  hist.    No.  19.    (Circ.  of  inf.  2,  1894.) 

211.  Annual  Report  of  Commissioner  of  Education,  1891-92.     Vol.  I.     pp. xxviii  +  030. 

212.  Same.     Vol.11,     pp.  v-j-G;>7-1294. 


1828  EDUCATION    REPORT,  1894-95. 

213.  Annual  statement  of  tbe  Commissioner  of  Education  to  the  Secretary  of  the  Interior,  1894.    By 

W.  T.  Harris,    pp.  29.     (Misc.  pub.  1894.) 

214.  Education  in  Alaska.    By  Sheldon  Jackson,    pp.  873-892.     (Reprinted  from  An.  Kept,  of  Commr. 

of  Edu.,  1891-92.)    (Misc.  pub.  1894.) 

215.  Introduction  of  domesticated  reindeer  into  Alaska,  with  maps  and  illustrations.    By  Sheldon 

Jackson,    pp.  187.    (Reprint  of  Senate  Executive  Document  No.  70,  53d  Congress,  second  ses- 
sion.)   (Misc.  pub.  1894.) 

216  Art  and  industry.  Education  in  the  industrial  and  fine  arts  in  the  United  States.  By  Isaac 
Edwards  Clarke.  Part  II.  Industrial  and  manual  training  in  public  schools,  pp.  cxlviii +1338. 
8°.  Washington,  1892. 

217.  Annual  Report  of  Commissioner  of  Education,  1892-93.    Vol.  I.    pp.  ix+1224. 

218.  Same.     Vol.  II.     pp.  v  +  1225-2153. 

219.  A  initial  statement  of  the  Commissioner  of  Education  to  the  Secretary  of  the  Interior,  1895.    pp.  27. 

220.  Education  in  Alaska,  1892-93.    By  Sheldon  Jackson.     (From.  An.  Rept.  of  Commissioner  of  I'.du 

cation,  1892-93.    pp.  705-1795.) 

221.  Annual  Report  of  Commissioner  of  Education,  1893-94.    Vol.  I. 

222.  Hame.    Vol.  II. 

223.  Education  at  the  World's  Columbian   Exposition  (1893),  including  report*  and  comments  by 

American  and  foreign  educators  and  delegates.    (Reprinted  from  An.  Rep.  1892-93.    pp.  423-690.) 
1896. 

224.  Papers  prepared  for  the  "World's  Library  Congress  held  at  the  Columbian  Exposition.    Ed.  by 

Melvil  Dewey.    pp.  691-1014.    (Reprinted  from  An.  Rep.  1892-93.  Chap.  IX.) 

300.  Our  schools  and  our  forests.    By  Franklin  H.  Hough.    Address  before  Dept.  of  Superintendence 

Nat.  Ed.  Assoc.,  1881.    pp.18.     (Reprint  from  Circ.  inf.  3, 1881.)     (Miss.  pub.  1881.) 

301.  Manual  training.    By  C.  M.  Woodward.     (Circ.  inf.  2, 1889.) 

302.  Class  intervals  in  city  public  schools.    By  James  C.  Boykin.    pp.  3.    (Misc.  pub.  1893.) 

303.  What  is  education  /    Opinions  of  eminent  men.    pp.16.    (Misc.  pub.  1870.) 

304.  Proceedings  of  the  Dept  of  Superintendence  of  the  National  Educational  Association  respecting 

State  and  city  school  reports,    pp.26.     (Misc.  pub.  1874.) 

305.  Industrial  status  and  needs  of  the  New  South.    By  Robert  Bingham.    pp.21.    Delivered  before 

the  Dept.  of  Superintendence  of  the  Nat.  Ed.  Assoc.,  February,  1884.     (Misc.  pub.  1884.) 

306.  Needs  of  education  in  the  South.    By  Gustavus  G.  Orr.    pp.13.    Delivered  before  the  Dept.  of 

Superintendence  of  the  Xat'l  Ed.  Assoc.,  1879.    (Misc.  pub.  1879.) 

307.  \ationalaidtoeducation.    ByJohnEaton.    Delivered  before  the  Department  of  Superintendence 

of  the  Nat.  Ed.  Assoc.,  1877.    pp.37.    (Misc.  pub.  1879.) 

308.  Needs  of  the  Bureau  of  Education.    ByJohnEaton.    Delivered  before  Dept.  of  Superintendence 

of  Nafl  Ed.  Assoc.,  1881.    pp.  12.     (Misc.  pub.  1881.) 

309.  Museums  illustrative  of  education.    ByJohnEaton.    Delivered  before  Dept.  of  Superintend  nn- 

of  Nat.  Ed.  Assoc.,  1881.    pp.12.    (Misc.  pub.  1881.) 

310.  The  World's  Columbian  Exposition,  department  of  liberal  arts.    Circular  No.  2.    The  educational 

exhibit  at  the  World's  Columbian  Exposition,    pp.10.    (Misc.  pub. —.) 

311.  World's  Columbian  Exposition,  department  of  liberal  arts.    Circ.  No.  4.    The  educational  exhibit 

No.  2.    Statistics  by  graphic  methods.    Wing  frames:  Statemaps.    Display  of  school  st  a  t 
pp.  17.     (Misc.  pub.  — .) 

312.  United  States  Bureau  of  Education,  an  office  in  the  Interior  Department,  1867-1888.    Comtnis- 

sioners:  Henry  Barnard,  1867-1870;  John  Eaton,  1870-1886;  Nathaniel  H.  R.  Dawson,  1886-1889. 
(Misc.  pub.  — .) 

313.  Technical  education  and  industrial  drawing.    By  Prof.  Walter  Smith.    Delivered  before  the 

Dept.  of  Superintendence  of  Nat.  Ed.  Assoc.,  1879.    pp.  24.    (Misc.  pub.  1879.) 

314.  National  schools  of  science,  report  on,  by  D.  C.  Gilman.    pp.  20.     (Reprinted  from  An.  Rep.  of 

U.  S.  Commissioner  of  Education  for  1871.    pp.  427-444.)     (Misc.  pub.  1872.) 

315.  Colleges  and  collegiate  institutions  in  the  United  States.    Statistics,    pp.11.    (1871.) 

316.  International  Exhibition,  Philadelphia,  1876.    Collections  to  illustrate  the  history  of  collc^--. 

universities,  professional  schools,  and  schools  of  science.     (1875.) 
317    Prospectus  of  report  of  the  Commissioner  of  Education  for  1875.     p.  1.    1875. 

318.  Chilean  International  Exposition  of  1875,  to  be  held  at  Santiago  (educational  programme).     i>]>.  '.>. 

1875. 

319.  Synopsis  of  proposed  centennial;  history  of  American  education,  1776  to  1876.    pp.  18.    1875. 

320.  Study  of  Anglo-Saxon.     By  F.  A.  March,    pp.10.     (From  An.  Rep.  1876.) 

321.  Latin  pronunciation.    By  W.  G.  Richardson,    pp.  484-497.    (From  An.  Rep.  1876.) 

322.  Pronunciation  of  Greek  in  this  country.    By  James  R.  Boise,    pp.  430-483.    (From  An.  Rep.  1876.) 

323.  Education  at  the  Paris  Exposition,  1879.    pp.  9.     (From  Circ.  inf.  2.  1879.) 

324.  Sale  of  diplomas,     pp.  4.     1880. 

325.  Report  on  education  in  Alaska,  with  maps  and  illustrations.    By  Sheldon  Jackson,    pp.  89.    1K86. 

326.  Bureau  of  Education.    Ohio  Valley  and  Central  States  Centennial  Exposition.  July  4  to  ()ct<iln>r 

28. 18R8.    Exhibitof  the  Bureau.   Compiled  by  John  W.  Holcombf.    (Folding  sheet.)  pp.  8.  16°. 

327.  Annual  statement  of  the  Commissioner  of  Education  to  the  Secr.-tary  of  the   Interior;  being 

Introductory  chapter  of  the  An.  Rep.  1888-89.     By  N.  II.  K.  Dawuo-i.     pp.  28. 
329.  Report  of  the  Commissioner  of  Education  to  tbe  Secretary  of  the  Interior,  1887.    pp.  26.     1887. 


CHAPTER  XLVIII. 

SCIENTIFIC  TEMPEBANCE  INSTEUCTION  IK  THE  PUBLIC 

SCHOOLS. 

[Communicated  by  ALBERT  H.  PLUMB  to  the  Boston  Transcript,  May  2,  1896.] 


The  spring  meeting  of  the  New  England  Conference  of  Educational  Workers  in 
Boston  on  the  25th  instant  drew  together  quite  a  number  of  prominent  teachers  and 
experts  in  the  science  of  pedagogy.  Superintendent  Seaver  gave  fitting  introduction 
to  the  speakers.  His  honor  the  mayor  made  an  interesting  and  encouraging  address 
on  the  way  to  secure  improved  sanitation  in  our  schools.  Much  useful  information 
was  imparted  by  Dr.  Durgin,  of  the  board  of  health,  and  Dr.  Hartwell,  who  has 
charge  of  physical  culture  in  the  city  schools,  and  by  other  speakers.  One  of  these, 
however,  laid  down  a  principle  which  is  violently  at  war  with  the  enlightened  policy 
and  efficient  practice  of  our  honored  school  authorities  in  this  State  and  through  the 
country.  It  was  a  principle  which,  if  carried  out  according  to  the  obvious  intention 
of  the  speaker,  would  sweep  away  at  once  the  greater  part  of  the  scientific  temper- 
ance instruction  now  required  by  law  in  forty-one  States,  and  in  all  schools  under 
national  control,  as  at  Annapolis  and  at  West  Point.  The  falsity  of  this  principle 
was  at  once  exposed  by  a  few  words  from  Mrs.  Mary  H.  Hunt,  herself  an  educational 
authority,  and,  more  than  any  other  person  living,  personally  in  touch  with  educa- 
tional and  legislative  authorities  on  this  subject. 

As  there  was  no  time,  however,  for  any  adequate  discussion  of  the  topic,  it  seems 
desirable  that  so  vicious  a  principle  be  held  up  more  definitely  to  the  public  view. 

It  was  indeed  well  said,  by  the  speaker  referred  to,  that  the  moral  attitude  of  the 
scholar  in  regard  to  conduct  is  the  strong  factor  in  securing  right  living;  that  the 
effort  should  be  to  raise  the  child  to  the  plane  where  he  chooses  what  is  right; 
though  it  would  have  been  more  accurate  to  say,  the  moral  attitude  is  the  chief  con- 
stituent of  right  living,  for  the  moral  attitude  includes  the  choice  of  the  right  which 
is  the  effect,  and  not  the  cause  concerning  which  we  are  inquiring.  And  to  induce 
;i  pupil  to  take  the  right  moral  attitude,  to  choose  the  right,  is  a  matter  of  exceeding 
difficulty  and  of  indefinite  progress — a  progress  which  it  is  hard  to  mark.  It 
depends  largely  on  the  personal  character  and  influence  of  the  teacher.  It  is  not  a 
matter  which  can  be  definitely  ordered  and  supervised  by  the  school  authorities,  and 
how  far  in  each  case  the  moral  attitude  of  the  pupil  has  yielded  to  the  teacher's 
moral  exhortation  is  uncertain.  This  is  not  the  case  in  the  work  of  imparting 
information'.  The  school  authorities  can  order  that  the  teacher  impart  to  the  scholar 
certain  definite  scientific  knowledge — truths  and  facts — and  the  teacher  can  so  obey 
this  order  as  to  be  sure  that  the  pupil  has  a  clear  and  thorough  apprehension  of  them. 
They  are  his  permanent  possession  thenceforth,  and  an  active  force  necessarily  and 
always  in  influencing  his  life.  He  may  resist  that  influence.  As  the  speaker  inti- 
mated, information  concerning  the  evil  effects  of  intoxicants  may  lead  boys  to  try  the 
experiment  of  using  liquor,  to  see  the  effects,  and  therefore  he  would  draw  the  foolish 
inference  that  such  information  should  be  withheld.  "Where  ignorance  is  bliss  it 
is  folly  to  be  wise"  is  a  good  motto  indeed  as  to  the  experimental  knowledge  of  vice, 
but  not  at  all  as  to  the  scientific  and  theoretic  knowledge  of  it. 

1829 


1830  EDUCATION    REPORT,  1894-95. 

So  that  -when  the  speaker  inquires:  "Does  information  guard  against  wrong  con- 
duct?1' and  iu  reply  lays  down  the  proposition  that  information  is  not  a  strong  fac- 
tor in  promoting  right  living,  he  plants  himself  squarely  in  opposition  to  the  great 
principles  on  which  tho  educators  and  moralists  of  the  land  have  established  what  is 
known  and  lauded  the  world  over  as  the  "American  educational  system  of  prevention 
of  intemperance,"  viz,  the  early  instruction  liy  law  of  all  pupils  in  the  public  schools 
npon  the  nature  and  effects  of  alcoholic  drinks. 

There  are  three  manifest  reasons  why  his  position  is  untenable: 

(1)  It  is  opposed  to  tho  eternal  law  that  truth  has  an  inherent,  impelling  force. 
The  moral  nature  of  man  has  been  so  constituted  by  the  God  of  truth  that  i  t  is  impos- 
sible to  lodge  in  the  human  apprehension  any  proposition,  any  truth  or  fact,  having 
any  bearing  on  conduct — and  nearly  all  truth,  even  philosophical  and  mathematical 
truth,  has  such  a  bearing,  direct  or  indirect,  near  or  remote — without  more  or  less 
awakening  of  tho  sensibilities  in  regard  to  that  moral  bearing,  more  or  less  impulse 
upon  tho  will  toward  tho  choice  of  the  right. 

(2)  Authority  as  well  as  reason  is  against  tho  position  that  information  is  not  a 
strong  factor  in  promoting  right  conduct.     Indeed,  the  Great  Teacher  himself  is 
explicitly  against  this  position.     "Sanctify  them  through  Thy  truth;  Thy  word  is 
truth."    And  this  affirmation  is  not  limited  to  religious  truth.     There  are  a  thousand 
declarations  iu  God's  word  which  are  of  tho  nature  of  philosophical  propositions,  or 
statements  of  historic  fact,  or  of  prudential  maxims  for  worldly  success,  yet  they 
may  have  an  elevating  power,  e.  g. :  "  The  entrance  of  Thy  words  giveth  light.''     "My 
people  are  destroyed  for  lack  of  knowledge."     "He  that  ruleth  his  spirit  is  better 
than  he  that  takcth  a  city."     "Tho  truth  shall  make  you  free."    And  upon  tho  spe- 
cific matter  under  consideration  multitudes  of  educational  experts  have  united  in 
securing  the  legally  enforced  instruction  precisely  because  of  its  moral  preventive 
force.     Who  is  higher  authority  than  Dr.  William  T.  Karris,  United  States  Commis- 
sioner of  Education?    And  his  opinion  was  not  long  ago  given  in  the  1'all  Mall 
Gazette,  London,  in  these  words: 

"Instruction  in  what  is  called  scientific  temperance,  conducted  as  it  is  under  the 
laws  of  nearly  all  the  States  in  the  public  elementary  schools,  furnishes  a  permanent 
and  active  means  for  tho  dissemination  of  correct  views  regarding  the  effect  of  intoxi- 
cating drinks  upon  tho  human  body.  All  pupils  will  have  their  attention  called  to 
the  subject  every  year,  and  intelligent  pupils  will  understand  with  some  degree  of 
clearness  tho  results  of  scientific  investigation  in  this  matter.  Even  the  dull  pupils 
who  fail  to  sei/c  tho  scientific  points  will  carry  away  an  impression  in  their  minds 
that  intoxicating  drinks  are  very  dangerous  and  should  not  bo  used  even  in  moder- 
ate quantities.  *  *  *  Snch  instruction,  too,  is  sure  to  furnish  the  greater  portion 
of  tho  intelligent  pupils  iu  schools  with  a  correct  scientific  notion  with  regard  to 
the  investigations  which  have  furuishe  1  tho  evidence  for  these  conclusions. 

"The  utter  destruction  to  the  body  and  mind  which  come-;  from  habitual  intem- 
perance, and  tho  danger  of  moderate  drinking  in  arousing  an  abnormal  appeti 
intoxicating  liquors,  will  certainly  be  seen   and  understood  by  the  great  mass  of 
pupils  that  attend  the  public  schools.     For  this  reason  I  do  not  sec  how  anyone  can 
question  tho  great  general  usefulness  of  this  scientific  temperance  instruction,  < 
li.-hcd  bylaw  in  most  of  the  States  of  this  nation.     It  may  be  said  that.this  move- 
ment is  tho  most  effective  one  ever  devised  by  the  friends  of  temperance  to  abate  a 
great  evil,  perhaps  the  greatest  evil  abroad  in  the  land."' 

(3)  Experience  joins  with  reason  and  authority  in  condemning  this  depreciation 
of  tho  moral  efi'ect  of  early  acquaintance  with  scientific  truth.     In  a  number  of 
States  the  laws  requiring  this  instruction  have  been  in  force  ten  or  fifteen  years,  and 
there  is  already  a  marked  superiority  in  the  morality  of  pupils  coming  from  such 
teaching  to  enter  collegiate  and  professional  schools,  according  to  the  testimony  of 
the  faculties  of  such  in^itutions.     Young  men  have  learned  why  every  indulgence 
in  dissipation  is  calculated  to  block  their  path  to  success,  and  they  are  less  convivial 


TEMPERANCE    INSTRUCTION    IN   PUBLIC    SCHOOLS.          1831 

in  their  habits  than  those  coining  in  former  years.  Eveu  children  now  know  too 
much  to  he  caught  by  the  cheap  fallacies  of  tipplers.  Take  one  instance  from  many. 
A  millionaire  brewer,  a  senator  in  another  State,  said  to  Mrs.  Hunt,  <-I  shall  vote 
for  your  bill.  I  have  sold  out  my  brewery  and  am  clean  from  the  whole  business. 
Let  me  tell  you  what  occurred  at  my  table.  A  guest  was  taken  dangerously  ill  at 
dinner — insensible — and  there  was  a-  call  for  brandy  to  restore  him.  My  little  boy 
at  once  exclaimed,  'No,  that  is  just  what  he  don't  need.  It  will  paralyze  the  nerves 
and  r.m.scles  of  the  blood  vessels  so  they  will  not  send  back  the  blood  to  the  heart.' 
When  the  liquor  was  poured  out  to  give  the  man,  the  lad  insisted  on  pushing  it 
back.  'You  will  kill  him;  he  has  too  much  blood  in  his  head  already.'"  "How  did 
you  know  all  that .' ''  his  father  afterwards  asked.  "Why,  it  is  iu  my  physiology  at 
school.''  It  seems  the  text-books,  prepared  by  such  men  as  Prof.  II.  Newell  Martin, 
F.  R.  S.,  of  Johns  Hopkins  University,  had  succeeded  in  giving  the  lad  some  definite 
information  which  was  proving  useful.  "Senator,"  said  Mrs.  Hunt,  "are  yon  sorry 
your  boy  learned  that  at  school?"  "Madam,"  the  man  replied,  raiding  his  hand,  "I 
would  not  take  $5,000  for  the  assurance  this  gives  me  that  my  boy  will  never  be  a 
drunkard.'' 

Information  not  a  strong  factor  in  controlling  conduct?  This  kind  of  information 
is  proving  so  strong  a  factor  that  the  liquor  dealers  are  alarmed  and  are  combining 
in  efforts  to  stop  our  schools  from  thus  injuring  their  trade — an  injury  of  which  Eng- 
lish owners  of  American  brewery  stock  are  complaining;  and  there  are  certain 
punctilious  doctrinaires  in  science  who  appear  more  strenuous  to  preserve  a  certain 
theoretical  precision  in  the  oruer  of  succession  of  topics  in  the  processes  of  instruc- 
tion who  seem  more  solicitous  to  sparo  the  feelings  and  protect  the  selt-indnlgent 
tippling  habits  of  the  luxurious  classes  than  to  save  the  youth  of  the  country  from 
ruin  by  drink,  who  are  combining  with  the  brewers  in  endeavors,  in  different  States 
ju>f  now,  to  repeal  or  embarrass  and  neutralize  the  enforcement  of  the  temperance 
instruction  laws. 

The  agents  of  the  brewers  in  various  States  are  repeating  over  and  over  these  same 
hostile  arguments  which  were  heard  here  at  the  meeting  on  Saturday  last,  alleging 
the  incfficacy  of  such  instruction,  as  if  they  desired  itsefficacy,  and  claiming  that  it 
is  impossible  for  the  young  before  they  reach  college — or  certainly  previous  to  enter- 
ing tho  high  school — to  attain  auy  scientific  knowledge  on  these  subjects,  a  rule 
which  would  deny  to  95  per  cent  of  our  school  children,  who  never  reach  the  high 
school,  all  definite  scientific  instruction  on  these  topics,  limiting  them  to  occasional 
moral  exhortations  by  their  teachers. 

It  is  contended  that  it  is  out  of  the  due  order  to  touch  on  these  subjects  until  a 
pupil  has  thoroughly  mastered  the  science  of  chemistry  and  the  philosophy  of  nutri- 
tion. What  if  it  is?  What  valuable  interests  will  suffer  if,  on  account  of  a  great 
and  appalling  moral  exigency,  these  all-important  practical  themes  are  taken  up  in 
advance,  since  they  must  bo  taken  up  then  in  95  per  cent  of  tho  cases,  if  attended 
to  at  all?  At  any  rate,  the  people  of  this  country,  the  parents  of  our  school  children, 
have  decided  that  they  shall  bo  thus  taken  up,  because  they  are  determined  to  use 
every  possible  endeavor  to  protect  their  children  from  the  awful  dangers  of  intoxi- 
cating drinks.  And  how  utterly  wronghcaded,  and  cold-hearted,  too,  it  is  for 
tea-  liers,  who  are  the  servants  of  tho  people,  or  for  anyone  else,  to  interfere  with 
this  great  philanthropic  movement,  which  has  cost  untold  sacrifices  of  time  and  toil 
to  establish,  and  on  which  tho  future  welfare  of  tho  nation  largely  depends! 

Doubtless  tho  bulk  of  our  school  teachers  are  not  yet  equal  to  our  most  learned 
physicians  iu  their  physiological  attainments,  but  to  despise,  therefore,  and  to  decry 
as  unsound,  misleading,  and  morally  worthless  such  instruction  as  they  are  able  to 
give  on  these  subjects,  is  to  show  recklessness  in  regard  to  facts,  and  indifference  iu 
regard  to  the  evils  which  correct  teaching  is  calculated  to  prevent,  for  those  evils 
are  so  dire  and  threatening  that  nil  wise  minds  must  rcsolvo€k>  use,  instantly  and 
incessantly,  such  preventive  means  as  we  have,  rather  than  to  postpone  all  effort  to 


1832  EDUCATION   REPORT,  1894-95. 

that  indefinite  future  when  means  sufficiently  perfect  to  satisfy  these  extremists 
shall  be  provided.  Meanwhile  it  is  encouraging  to  know  that  the  trustees  of  tho 
new  American  University  at  Washington  have  already  taken  measures,  in  response, 
to  tho  request  of  friends  of  this  instruction,  to  establish  there  a  College  of  Sciem  ilk- 
Temperance,  not  as  a  propaganda,  but  for  original  research,  and  for  the  training  of 
the  "teachers  of  teachers"  on  these  themes,  which  the  perils  of  national  lift-  in 
Europe  and  America  are  pressing  to  the  front. 

The  unworthy  methods  which  nearly  everywhere  mark  the  opposition  to  this  tem- 
perance instruction  deserve  strong  rebuke.  Have  the  distinguished  authors  of  t  in- 
temperance text-books — some  of  them  known  and  honored  as  scientific  authorities 
on  two  hemispheres — told  lies  in  their  books?  If  so,  why  does  not  someone  point 
out  the  liesf  If  not,  then  reputable  men  should  have  done  with  the  continual  and 
contemptible  insinuation  that  our  children  are  learning  in  school  what  they  will 
have  to  unlearn  in  life. 

The  misrepresentations  made  in  the  progress  of  the  recent  great  contest  in  \.  w 
Yorkhave  been  shameful,  hut  all  in  vain,  for  by  overwhelming  majorities  last  wr«-k 
the  house  and  senate  passed  the  improved  law,  demanded  by  the  representatn  rs 
of  over  1,000,000  members  of  churches  and  other  philanthropic  bodies  in  the  State. 
Certainly  the  victories  which  are  continually  attending  this  hard-pressed  conflict 
are  so  remarkable  as  to  warrant  a  reverent  conviction  that  the  especial  favor  of 
Providence  is  attending  a  movement  which,  in  its  inception  and  prosecution,  has 
been  largely  imbued  with  a  spirit  of  prayer,  which  is  purely  philanthropic,  which  i- 
accordant  with  true  wisdom  and  scientific  truth,  and  which,  in  its  wide  extent  and 
con  fessed  potency  for  good,  is  by  far  the  most  promising  of  all  present  measures  for 
the  prevention  of  vice. 


TEMPERANCE    INSTRUCTION    IN    PUBLIC    SCHOOLS.         1833 


TEMPERANCE  EDUCATION  MAP  OF  THE  UNITED  STATES  AND  TERRITORIES. 

[Furnished  to  the  .Bureau  by  the  Department  of  Scientific  Temperance  Instruction  of  the  W.  C.  T.  U., 
Mrs.  Mary  H.  Hunt,  superintendent.  Utah  was  under  the  national  temperance  law  until  it  became 
a  State ;  since  then  no  advice  has  been  received  regarding  the  enactment  of  a  temperance  education 
law.] 

States  in  white  have  a  temperance  education  law.    Those  in  black  have  none. 


£     /NEVADA  /*Jllir  i  ] X 

C    V        X       /    UTAH  (COLORADO    ,     KANSAS 

•\  \    u:3xiL*.-l-tJ-.4t..T.j 


EXPLANATION  OF  MARKS. 

•    X  The  cross  signifies  that  scientific  temperance  is  a  mandatory  study  in  ^public  schools. 

*  The  star  signifies  that  this  is  a  mandatory  study,  and  that  a  penalty  is  attached  to  the  enforcing 
d:i;iso  of  this  statute  in  the  State  or  Territory  to  which  it  is  affixed. 

t  The  dagger  signifies  that  the  study  is  not  only  mandatory,  but  is  required  of  all  pupils  m  all 

'+  The  double  dagger  signifies  that  the  study  is  required  of  all  pupils  in  all  schools,  and  is  to  be  pur- 
sued with  text-books  in  the  hands  of  pupils  able  to  read. 

||  The  parallel  indicates  that  the  study  is  to  be  taught  in  tho  same  manner  and  as  thoroughly  as 
other  required  branches. 

§  Tin;  section  mark  indicates  that  text-books  on  this  topic  used  m  primary  and  intermediate  schools 
must  givi-  one-fourth  or  one-fifth  their  space  to  temperance  matter,  and  those  used  m  high  schools  not 
less  than  twenty  pages. 

IT  The  paragraph  indicates  that  no  teacher  who  has  not  passed  a  satisfactory  examination  m  thu 
subject  is  granted  a  certificate  or  authorized  to  teach. 

-  Throe  lines  indicate  that  text-books  on  this  topic  shall  give  full  and  adequate  space  to  the 


temperance  matter. 
ED   95— 


-58* 


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